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J I II  IS* 

LIBRARY 

OF  THE 

University  of  California. 

GIFT   OF 

Mrs.  SARAH  P.  WALS WORTH. 

Received  October,  1894. 
^Accessions  No.ffTey'fS^     Class  No. 


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Digitized  by  the  Internet  Archive 
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http://www.archive.org/details/concisesystemoftOOpaterich 


A 

CONCISE   SYSTEM 

OF 

THEOLOGY, 


ON    THE    BASIS    OF    THE 


SHORTER   CATECHISM. 


BY  ALEXANDER  *SMITH  PATERSON,  A.M., 

H 

AUTHOR  OF  A  "  HISTORY  OF  THE  CHURCH." 


WITH    AN    INTRODUCTORY    PAPER, 

BY  DUNCAN  MACFARLAN,  D.D., 

RENFREW. 


FROM    THE    FOURTH    EDINEURGH    EDITION. 


NEW    YORK: 

ROBERT   CARTER,  58   CANAL  STREET, 
AND  PITTSBURG,  56  MARKET  STREET. 


^1847. 


Itf^ 


ADVEKTISEMENT. 


The  Author  of  the  following  work,  Mr  Alexander  Smith 
Paterson,  was  the  elder  son  of  the  late  Rev.  Alexander  Pater- 
son  of  Dundee,  and  nephew  of  the  Rev.  Dr  Paterson,  one  of  the 
ministers  of  Montrose.  He  was  educated  at  the  Grammar  School 
and  Marischal  College,  Aberdeen,  where  his  family  resided  after 
the  death  of  his  father.  Although  a  singularly  laborious  student, 
he  evinced  no  small  anxiety  in  the  prospect  of  appearing  before 
the  Presb}Ttery  for  examination.  This  apprehension'  was,  in  a 
great  measure,  the  occasion  of  leading  him  to  draw  up  very  ample 
notes  on  the  topics  connected  with  Ecclesiastical  History,  which 
were  afterwards  posthumously  published  under  the  title,  "  His- 
tory of  the  Church  from  the  Creation  of  the  World  to  the  Nine- 
teenth Century/'  The  present  work  was  composed  with  a  some- 
what similar  object :  and  it  is  supposed  that  the  intensity  of  mind 
which  he  brought  to  bear  on  both,  in  some  measure  hastened  hi3 
premature  and  lamented  death,  which  took  place  on  the  12th  of 
September  1828,  in  the  25th  year  of  his  age. 

The  "Analysis  of  the  Shorter  Catechism"  was  left  by  Mr 
Paterson  in  a  state  of  entire  preparation  for  the  press,  but  various 
circumstances  have  delayed  its  publication.  It  is  now  presented 
to  the  public  entirely  on  account  of  its  intrinsic  merit.  The 
manuscript  was  submitted  to  several  distinguished  ministers,  who 
expressed  their  opinions  in  terms  of  the  most  unqualified  appro- 


XV  ADVERTISEMENT. 

baiion.  In  particular,  the  Rev.  Dr  Brewster  of  Craig  described  it 
"  as  being  one  of  the  most  beautiful,  complete,  and  afccurate  expo- 
sitions of  the  Shorter  Catechism  which  has  ever  appeared, — un- 
folding the  meaning  of  the  answers  to  each  question,  with  a 
clearness  and  minuteness  of  detail  hitherto  unequalled  in  works 
of  the  kind."  Another  gentleman  of  great  literary  experience, 
stated,  that  it  "  had  been  prepared  with  such  elaborate  care,  that, 
after  a  critical  perusal,  he  could  not  suggest  the  addition  or  dimi- 
nution of  a  single  word.*1  Strong  as  these  testimonies  are,  the 
Publisher  confidently  anticipates  that  they  will  be  amply  borne 
out  by  an  examination  of  the  work  itself. 

The  annexed  admirable  Paper  on  the  History  and  Arrange- 
ment of  the  Shorter  Catechism,  by  the  Rev.  Duncan,  Macfarlan 
of  Renfrew,  appeared  some  time  ago  in  a  periodical  publication, 
and  is  transferred  into  this  volume  with  the  obliging  permission 
of  the  author. 

Edinburgh,  August  1841. 


NOTE  TO  THE  SECOND  EDITION. 

In  the  present  edition  several  important  alterations  have  been 
made  in  the  typographical  arrangement,  calculated  to  make  the 
work  more  accessible  for  reference;  and,  with  a  similar  view, 
two  new  indices  have  been  added — the  first  showing  where  the 
illustration  of  each  individual  Question  in  the  Shorter  Catechism 
is  to  be  found,  and  the  other  indicating  alphabetically  the  various 
subjects  discussed  in  the  work. 

Edinburgh,  January  1844. 


ON  THE 

HISTORY  AND  ARRANGEMENT  OF  THE 
SHORTER  CATECHISM. 

r 

BY  THE  REV.  DUNCAN  MACFARLAN, 

RENFREW. 


Catechisms  were,  at  a  very  early  period,  drawn  up  and  used  by 
all,  or  nearly  all,  of  the  Reformed  Churches  of  Europe.  The 
earliest  which  we  recollect  to  have  seen  mentioned,  as  used  by 
the  Scottish  Reformers,  had  been  drawn  up  by  Calvin.  But  in 
1590,  we  find  the  General  Assembly  adopting  measures  for 
securing  a  general  and  national  Catechism.  "  Anent  the  exami- 
nation before  the  communion,"  say  they,  u  it  is  thought  meet  for 
the  common  profite  of  the  whole  people,  that  ane  uniform  order  be 
keepit  in  examination,  and  that  ane  schort  form  of  examination 
be  set  down,  be  their  breither,  Messrs  John  Craig,  Robert  Pont, 
Thomas  Buchanan,  and  Andrew  Melvine,  to  be  presented  to  the 
next  Assembly."  In  1591,  a  form  was  laid  before  the  Assembly 
by  Mr  Craig,  but  it  was  remitted,  with  instructions  "to  contract 
in  some  schorter  bounds."  The  abridged  form  was  accordingly 
laid  before  the  Assembly  of  1592,  and  approved.  The  following 
directions  were  also  added  : — u  Therefore,  it  is  thought  needful, 
that  every  pastor  travel  with  his  flock,  that  they  may  buy  the 
samen  buick,  and  read  it  in  their  families,  quhereby  they  may  be 
the  better  instructed ;  and  that  the  samen  be  read  and  learnit  in 
lector's  (reading)  schools,  in  place  of  the  little  Catechism"  (Cal- 
vin's). This  Catechism,  or  "  Form  of  Examination,"  which  is 
commonly  called  Craig's  Catechism,  consists  of  twelve  heads  or 
chapters,  having  the  following  titles  : — M  Of  our  miserable  bond- 
age through  Adam — Of  our  redemption  by  Christ — Of  our  par- 
ticipation with  Christ — Of  the  Word — Of  our  liberty  to  servo 
God — Of  the  Sacraments — Of  Baptism — Of  the  Supper — Of  Dis- 
cipline— Of  the  Magistrate — Of  the  Table  in  special  (meaning 

a2 


VI  ON  THE  HISTORY  AND  ARRANGEMENT 

the  Protestant  mode  of  observing  the  Supper) — The  end  of  our 
redemption."  Under  each  of  these  are  a  number  of  questions 
and  answers,  amounting  in  all  to  ninety-six ;  and  the  latter  are 
remarkably  short  and  pertinent,  and  usually  accompanied  with  at 
least  one  Scripture  proof.  • 

When  the  Solemn  League  and  Covenant  was  projected,  con- 
templating, as  it  did,  an  ecclesiastical  union  between  the  three 
kingdoms,  measures  were  also  adopted  for  preparing  a  uniform 
Confession,  Directory,  and  Catechism.  And  it  is  important  to 
observe,  that  the  plan  afterwards  executed  by  the  Westminster 
Assembly,  was  first  proposed  in  the  General  Assembly  of  the 
Church  of  Scotland.  Towards  the  end  of  1640,  several  Scottish 
commissioners,  of  whom  Henderson  was  one,  went  to  London 
to  treat  on  matters  then  pending  between  the  King  and  the  Pres- 
byterian party.  Henderson  returned  in  the  July  following,  and 
found  the  General  Assembly  holding  an  adjourned  meeting  at 
Edinburgh,  and  anxiously  waiting  his  arrival.  He  was  immedi- 
ately elected  Moderator,  and  laid  before  them  a  letter  from  the 
Presbyterians*  in  and  about  London,  in  which  they  complain  of  the 
spread  of  schismatical  opinions,  and  earnestly  crave  the  advice 
and  assistance  of  the  Assembly.  In  replying  to  this  letter,  the  As- 
sembly says,  -among  other  things,  "  We  have  learned  by  long 
experience,  ever  since  the  time  of  the  Reformation,  and  specially 
after  the  two  kingdoms  have  been — in  the  great  goodness  of  God 
to  both — united  under  one  head  and  monarch,  but  most  of  all, 
of  late,  which  is  not  unknown  to  you,  what  danger  and  contagion 
in  matters  of  kirk  government,  of  divine  worship,  and  of  doc- 
trine, may  come  from  the  one  kirk  to  the  other ;  which,  beside 
all  other  reasons,  make  us  to  pray  to  God,  and  to  desire  you,  and 
all  that  love  the  honour  of  Christ,  and  the  peace  of  these  kirks 
and  kingdoms,  heartily  to  endeavour,  that  there  might  be  in 
both  kirks,  one  Confession,  one  Directory  for  Public  Worship,  one 
Catechism,  and  one  Form  oj  Kirk  Government.''''  And  agreeably 
to  this,  we  find  Henderson  suggesting  to  the  same  Assembly, 
only  twelve  days  before  the  writing  of  this  letter,  the  propriety 
of  drawing  up  such  a  Confession,  Catechism,  and  Directory ; 
thus  leaving  scarcely  any  reason  to  doubt,  that  the  thing  itself 
was  projected  by  Henderson,  and  first  laid  before  the  General 
Assembly ;  but  that  the  Assembly  had  itself  been  long  fa vo' li- 
able to  such  a  measure,  and  was  immediately  incited  to  *  -j 
what  had  taken  place  in  England.  The  Assembly  accordingly 
approved  highly  of  the  measure,  and  urged  Henderson  to  under- 
take the  drawing  up  of  the  documents  required.  And  to  render 
this  the  more  easy,  they  allowed  him  to  refrain  from  preaching, 
and  to  avail  himself  of  assistance.  But  he  declined  the  task,  as 
being  too  arduous.  The  subject  is  repeatedly  mentioned  in  the 
Assembly's  correspondence  during  the  intervening  period;  but 
it  does  not  appear  that  any  thing  was  done  before  the  meeting  oJ 


OF  THE  SHORTER  CATECHISM.  Vll 

the  Westminster  Assembly  in  1643.  This  Assembly  met  under 
the  authority  of  the  English  Parliament,  but  chiefly  at  the  in- 
stance of  the  Scottish  Church.  It  was  composed  of  i2l  divines, 
with  30  lay  assessors,  and  5  commissioners  from  the  Church  of 
Scotland,  and  continued  its  sittings  for  upwards  of  five  years. 

The  matters  laid  before  this  Assembly  were  numerous  and 
important,  and  some  of  them  are  detailed  with  great  minuteness. 
It  unfortunately  happens,  however,  that  our  information  respect- 
ing the  drawing  up  of  the  Catechisms  is  meagre  and  imperfect. 
The  late  Dr  Belfrage  of  Falkirk  appears  to  have  been  at  great  pains 
in  collecting  whatever  was  accessible  on  this  point.  We  have 
made  some  further  inquiries,  but  have  hitherto  found  scarcely  any 
thing  beyond  what  he  seems  to  have  examined  and  abridged. 
The  sum  of  what  we  have  been  able  to  gather,  either  from  his 
work  or  original  authorities,  may  be  stated  in  a  few  words.  In 
1647,  while  the  Assembly  was  engaged  discussing  the  different 
articles  of  the  Confession,  committees  were  appointed  to  reduce 
these  into  the  form  of  two  Catechisms ;  a  larger*  which  was  to 
serve  as  a  text-book  for  pulpit  exposition,  according  to  a  usage 
of  the  churches  on  the  Continent ;  and  a  shorter,  for  the  instruc- 
tion of  children.  It  appears,  however,  that  before  the  Confession 
had  been  finished,  some  progress  was  made  in  composing  the 
Catechism,  and  that  the  reducing  of  it  to  a  conformity  with  the 
Confession  was  an  after-thought.  "  We  made  long  ago,1*  says 
Baillie,  ua  pretty  progress  in  the  Catechism,  but  falling  on  rules 
and  long  debates,  it  was  laid  aside  till  the  Confession  was  ended, 
with  the  resolution  to  have  no  matter  in  it,  but  what  was  ex- 
pressed in  the  Confession."  And,  accordingly,  much  curiosity 
has  b^en  excited  respecting  the  author  of  the  original  draft.  Dr 
Belfrage,  after  detailing  various  opinions,  and  assigning  rea- 
sons for  his  own,  alleges  Dr  Arrowsmith  to  be  the  most  likely 
person.  After  weighing  the  evidence  by  which  this  and  several 
other  opinions  have  been  supported,  we  have  not  been  able  to 
come  to  any  other  conclusion,  than  that  the  matter  is  altogether 
uncertain.*     After  the  Catechism  had  been  finished  by  the  com- 

*  '  While  the  Confession  of  Faith  was  under  discussion  in  the  As- 
sembly, committees  were  appointed  to  reduce  it  into  the  form  of  cate- 
chisms, one  Larger,  for  the  service  of  a  public  exposition  in  the  pulpit, 
according  to  the  custom  of  foreign  churches  ;  the  other  Smaller,  for  the 
instruction  of  families.  It  has  been  generally  thought,  that  a  draught 
or  sketch  was  prepared  by  some  individual  of  the  Shorter  Catechism, 
and  laid  before  the  Committee  for  their  revisal.  It  is  not  certainly 
known  who  this  individual  was.  I  have  heard  it  said  by  a  theologian 
of  great  research,  and  now  with  God,  it  was  his  conviction  that  it  was 
Dr.  Arrowsmith.  Brooke,  in  his  history  of  the  Puritans,  says  that  he 
united  with  several  of  his  brethren  in  drawing  up  the  Assembly's  Cate- 
chism; and  Baillie,  in  his  Letters,  says  that  the  Catechism  was  com- 
posed by  a.  committee,  of  whom  Dr  Arrowsmith  was  one.  None  of 
the  Assembly  was  more  competent  to  the  task.    He  officiated  for  some 


VI 11  ON  THE  HISTORY  AND  ARRANGEMENT 

mittee,  it  was  laid  before  the  Assembly  and  approved  of,  first  in 
so  many  successive  portions,  and  afterwards  as  a  whole.  On  the 
5th  of  November  it  was  approved  of  by  the  Parliament,  and 
would  have  been  licensed  by  tne  king,  had  not  certain  hindrances 
occurred.  It  was  next  laid  before  the  General  Assembly  of  the 
Church  of  Scotland.     This  was  in  July  1648.     And  the  following 

time  as  one  of  the  University  Preachers  at  Cambridge,  where  his  educa- 
tion had  been  completed.  It  was  while  officiating  as  a  Preacher  at  St 
Martin's,  Ironmonger's  Lane,  London,  that  he  was  called  lo  sit  in  the 
Assembly  of  Divines.  Baillie  mentions  a  circumstance  which  shows  the 
high  estimation  in  which  he  was  held  in  that  council.  He  calls  him  a 
learned  divine,  on  whom  the  Assembly  had  put  the  writing  against  the 
Antinomians.  He  was  promoted  to  be  Master  of  John's  College,  Cam- 
bridge, where  he  discharged  the  duties  of  his  office  with  exemplary 
diligence. 

"  The  excellent  Dr  M'Crie,  whose  researches  have  shed  so  much 
light  on  the  character,  doctrines,  and  conduct  of  our  Reformers,  states, 
in  a  communication  with  which  he  has  favoured  me,  that  from  a  cir- 
cumstance mentioned  by  Baillie,  he  is  inclined  to  think  that  Mr  Pal- 
mer was  concerned  in  the  first  draught  of  the  Catechism.  In  volume 
first  of  the  Letters,  page  431,  he  says,  '  It  was  laid  on  Mr  Palmer  to 
draw  up  a  directory  for  catechising.'  The  directory  contains  no  article 
on  this  point.  In  the  same  volume,  page  440,  he  says,  '  Mr  Palmer's 
part  about  catechising  was  given  in,  and  though  the  best  catechist  in 
England,  did  not  suit,  but  was  left  in  our  hands  to  frame  according  to 
our  mind.'  There  is  a  work  published  by  this  divine,  entitled,  '  The 
Principles  of  the  Christian  Religion  made  Plain  and  Easy,'  in  which  a 
considerable  similarity  to  the  Shorter  Catechism  may  be  traced.  Pal- 
mer was  constituted  Master  of  King's  College,  Cambridge,  and  showed 
the  greatest  solicitude  to  promote  religion  and  learning,  maintained 
several  poor  scholars  at  his  own  expense  in  the  College,  and  when  he 
died,  left  a  considerable  benefaction  for  the  same  purpose. 

"*  In  running  over  Wodrow's  MSS.,'  says  Dr  M'Crie  in  his  commu- 
nication, 4  I  recollect  noticing  a  statement  that  he  had  received  infor- 
mation from  some  person,  that  the  Catechism  was  composed  by  Dr 
Wallis.  This  was  the  celebrated  mathematician  of  that  name,  who 
was  one  of  the  Secretaries  to  the  Westminster  Assembly.  Perhaps  the 
statement  may  have  arisen  from  his  official  situation,  and  his  name 
having  been  seen  appended  to  the  printed  copy  of  that  work.  It  would 
be  a  feather  in  the  cap  of  our  little  formulary,  and  no  real  disparage- 
ment to  the  philosopher,  that  its  draughtsman  was  Dr  Wallis.  In  one 
of  his  works  he  avows  that  he  obtained  much  insight  from  the  discus- 
sion of  so  many  learned  divines,  in  composing  the  Confession  and  Cate- 
chisms, but  says  nothing  of  his  having  any  hand  directly  in  its  compila- 
tion.' 

"  There  was  another  member  of  the  Assembly,  Dr  Gouge,  who  may 
be  thought  to  have  6ome  claim  to  the  honour,  from  his  learning  and 
activity,  and  also  from  an  excellent  and  comprehensive  scheme  of  divi- 
nity, in  the  form  of  question  and  answer,  which  bears  his  name.  He 
was  minister  of  Black  Friars,  London,  was  appointed  a  member  of  the 
Assembly,  and  nas  in  such  reputation,  that  he  often  filled  the  Mode- 
rator's chair  in  his  absence.  Amidst  claims  so  varied,  I  am  inclined  to 
think,  with  all  due  veneration  for  the  memory  of  the  rest,  that  the 
weightiest  is  that  of  Dr  Arrowsmith.  Baillie  says,  •  We  have  nearly 
agreed  in  private  on  a  draught  of  Catechism,  on  which,  when  it  comes 
in  public,  we  may  have  little  debate.'  From  the  MSS.  of  Mr  George 
Gillespie,  it  appears,  that  after  the  report  had  been  given  in  and  con- 


OF  THE  SHORTER  CATECHISM.  IX 

was  the  deliverance  of  the  Assembly  : — "  The  General  Assembly 
having  seriously  considered  the  Shorter  Catechism,  agreed  upon 
by  the  Assembly  of  Divines  sitting  at  Westminster,  with  the 
assistance  of  commissioners  from  this  Kirk,  do  find,  upon  due 
examination  thereof,  that  the  said  Catechism  is  agreeable  to  the 
Word  of  God,  and  in  nothing  contrary  to  the  received  doctrine, 
worship,  discipline,  and  government  of  the  Kirk;  and  therefore 
approve  the  said  Shorter  Catechism,  as  a  part  of  the  intended 
uniformity,  to  be  a  Directory  for  catechising  such  as  are  of  weaker 
capacity.'"  The  year  following  it  was  also  ratified  by  an  act  of 
the  Scottish  Parliament.  And  from  that  time  it  has  continued 
to  be  in  common  use,  generally  in  Scotland,  and  among  Presby- 
terians and  several  other  denominations  in  England  and  Ireland ; 
and  has  latterly  obtained  a  firm  footing  in  the  United  States,  in 
most  of  the  British  colonies,  and  at  not  a  few  missionary  stations 
far  hence  among  the  heathen.  And  it  is  remarkable,  that  amidst 
all  the  controversies  which  have  occurred,  it  has  been  almost 
universally  approved  by  every  party  of  orthodox  believers. 
"  Amidst  the  jealousy  and  rivalship  of  contending  parties,"  says 
the  late  pious  and  judicious  Dr  Belfrage,  "  it  has  been  a  centre 
of  union,  in  which  the  faith  and  charity  of  good  men  have  met ; 
and  in  seasons  of  innovation,  when  a  veneration  for  what  is 
ancient  is  derided  as  the  freak  of  imbecility  or  prejudice ;  when 
4  the  march  of  intellect '  is  the  pretext  for  every  change,  however 
presumptuous  or  violent,  and  when  all  the  foundations  of  the 
earth  seem  out  of  course,  this  summary  of  the  truth  remains  un- 
injured and  revered;  and  it  will  continue  to  be  an  exhibition 
and  defence  of  pure  religion  and  undefiled,  before  God  and  the 
Father,  to  the  latest  age." 

Frequent  notice  has  been  taken  of  the  extraordinary  simplicity 
of  arrangement  and  depth  of  thought  observable  in  the  Assem- 
bly's Shorter  Catechism.  Of  the  former,  I  have  just  had  a  re- 
markable proof,  in  reading  over  Dr  Chalmers*  preface  to  the 
first  volume  of  the  new  edition  of  his  works.  With  his  usual 
clearness  and  analytical  acumen,  he  proposes  two  methods  of 
studying  Theology.  According  to  the  one,  the  first  object  of 
contemplation  is  the  Divine  Being;  and  then  the  history  of  his 

sidered,  the  Catechism  was  recommitted,  that  improvements  suggested 
by  the  wisdom  of  the  Assembly  might  be  made.  I  find  in  the  letters 
of  Baillie  various  hints  respecting  the  progress  of  the  Catechism.  '  We 
made  long  ago,'  says  he,  '  a  pretty  progress  in  the  Catechism,  but  fall- 
ing on  rule  and  long  debates,  it  was  laid  asi  a  till  the  Confession  was 
ended,  with  the  resolution  to  have  no  matter  in  it  but  what  was  ex- 
pressed in  the  Confession,  which  should  not  be  debated  again  in  the 
Catechism.'  In  another  letter  of  later  date,  he  says, '  We  have  passed 
a  quarter  of  the  Catechism,  and  thought  to  have  made  a  short  work 
with  the  rest,  but  we  have  fallen  into  such  endless  janglings  about  the 
method  and  the  matter,  that  all  think  it  will  be  a  long  work  :  the  in- 
crease of  all  heresies  is  very  great."' — Bel/rage's  Shorter  Catechism, 
vol.  i.  pp.  14-18. 


i  ON  THE  HISTORY  AND  ARRANGEMENT 

doings  in  this  world,  detailed  in  natural,  if  not  chronological 
order.  The  tether  fixes  at  once  on  some  awakened  sinner,  and 
accompanying  him  as  he  advances  in  knowledge  and  holiness 
describes  progressively  the  discoveries  which  he  makes,  or  which 
are  made  to  him,  in  the  word  and  works  of  God.  The  former 
considers  God  abstract^,  and  follows  out  the  other  branches  as 
so  many  of  his  works.  And  divinity  taught  upon  this  principle 
recommends  itself  to  reason,  as  regularly  deductive  and  capable 
of  systematic  arrangement.  And  accordingly,  this  is  the  princi- 
ple on  which  catechisms  and  systems  of  divinity  are  usually  con- 
structed. The  other,  instead  of  the  matter  observed,  takes  up 
the  observer:  and  simply  recording  what  he  is  supposed  to  see 
and  feel,  as  he  advances  towards  perfection,  the  same  subjects 
pass  in  review:  but  they  are  seen  from  different  points,  and 
under  different  lights.  They  are  seen,  not  as  abstract  truths,  but 
as  practical  directions.  And  this,  therefore,  is  the  view  of  divine 
truth  best  fitted  for  the  guidance  of  the  heart  and  conduct.  The 
principles  thus  referred  to,  are,  if  we  mistake  not,  the  same  with 
the  categories  of  Aristotle  and  the  first  principles  of  Bacon ;  the 
one  assuming,  as  the  basis  of  his  arrangement,  being,  or  the 
things  about  which  men  think ;  and  the  other,  the  powers  of 
mind  by  which  these  are  known  and  enjoyed.  Now,  it  is  per- 
haps new  to  some  of  our  readers  to  be  told,  that  the  profound 
distinctions  of  an  Aristotle  and  a  Bacon  are  employed  in  the 
construction  of  that  humble  Primer  called  the  Shorter  Catechism  ; 
and  that  the  prolific  mind  of  a  Chalmers  could  not  have  selected 
a  finer  example  of  its  own  original  speculations,  than  is  to  bo 
found  in  this  directory  for  catechising  such  as  are  of  a  weaker 
capacity. 

The  number  of  Questions  in  this  little  manual,  is,  in  all,  one 
hundred  and  seven.  The  first  three  are  introductory — God's 
chief  or  principal  end  in  creating  man ;  the  rule  by  which  man 
may  attain  to  that  end,  and  the  principal  branches  into  which  that 
rule  may  be  divided,  are  the  topics  thus  introduced. 

From  the  beginning  of  the  fourth  question,  to  the  end  of  the 
thirty-eighth,  we  have  a  system  of  divinity,  regularly  constructed 
according  to  the  first  of  the  two  principles  explained.  Every 
thing  stated  under  these  questions,  is  laid  down  speculatively — 
that  is,  as  a  matter  of  study  and  contemplation,  not  of  command 
and  direction.  Each  answer  tells  us  what  is,  and  not  what  should 
be.  The  arrangement  of  topics,  also,  is  such  as  to  show  their 
consecutive  dependence  on  each  other,  so  that,  like  so  many 
links  of  a  chain,  they  are  all  sustained  from  the  primary  question, 
\ — "  What  is  God?"  This  will  be  observed  in  a  mere  rehearsal 
of  the  subjects,  of  which  the  questions  are  composed  : — the  being 
and  attributes  of  God — the  persons  in  the  Godhead — the  divine 
purposes  or  decrees — the  execution  of  these  in  creation — their 
fulfilment  in  providence — the  special  providence  of  God  towards 


OF  THE  SHORTER  CATECHISM.  XI 

man,  in  an  unfallen  state — in  the  fall  and  its  consequences — in 
redemption  from  these — in  the  character  and  offices  of  the  Re- 
deemer— in  what  he  did  on  earth  to  redeem  man,  and  in  what  he 
is  raised  to  in  heaven,  for  the  further  purposes  of  redemption — in 
applying  to  sinners  the  blessings  of  redemption  by  the  Holy 
Spirit — his  operations  in  effectual  calling,  justification,  adoption, 
and  sanctification — and  the  fruits  of  these  in  life,  at  death,  at  the 
resurrection,  and  throughout  eternity. 

From  the  beginning  of  the  thirty-ninth  question,  to  the  end  of 
the  book,  the  topics  are  strictly  practical,  and  they  are  so  arranged 
as  to  furnish  an  appropriate  directory  for  every  stage  of  Christian 
advancement.  The  subjects  introduced  are  not  presented  specu- 
latively, but  as  pointing  to  the  conscience  and  the  heart,  and  as 
leading  forth  the  mind,  and  guiding  the  conduct,  into  the  ways 
of  God.  And  accordingly,  the  arrangement,  instead  of  assuming 
some  principle  in  the  matter  of  contemplation,  assumes  a  princi- 
ple in  the  man,  and  proceeds  to  address  and  direct  him  in  all  his 
advances  onward  to  perfection.  It  is  in  this  way  that  the  thirty- 
ninth  question  commences  with  what  "  God  requireth  of  man?" 
It  is  thus  the  first  arrow  driven  from  this  quiver,  is  so  pointed  as 
to  aim  at  the  conscience,  God's  witness  in  man.  And  the  com- 
mandments which  follow  are  as  a  bundle  of  these.  They  are 
variously  pointed,  yet  all  have  a  point ;  and  this  very  diversity 
only  fits  them  the  more  for  the  diversified  circumstances  in  which 
man  is  found.  One,  for  example,  is  aimed  at  the  conscience  of 
such  as  worship  strange  gods, — another  at  those  who  worship 
even  the  true  God,  through  the  medium  of  images, — a  third  at 
the  blasphemer, — a  fourth  at  the  Sabbath-breaker, — a  fifth  at 
children  who  are  disobedient  to  parents, — a  sixth  at  murderers, — 
a  seventh  at  adulterers, — an  eighth  at  thieves, — a  ninth  at  liars, 
— and  a  tenth  at  the  covetous.  And  to  render  each  of  these 
sharp  as  a  u  two-edged  sword,"  there  is  under  each,  first,  what 
concerns  the  "  want  of  conformity  to,"  and  then,  what  belongs 
to  the  w  transgression  of;"  in  other  words,  a  u  required,"  and  a 
M  forbidden,"  with  occasional  reasons  also  annexed.  Nor  does 
each  commandment  point  only  to  as  many  individual  sins  or  duties, 
but  under  these,  to  as  many  classes  of  both.  It  is  therefore 
scarcely  possible  to  conceive  of  any  arrangement  better  fitted  to 
bring  home  guilt  to  every  conscience.  And  it  is  accordingly 
followed  by  other  questions,  respecting  man's  inability  to  keep 
the  commands,  the  sins  of  which  he  thus  becomes  guilty,  and 
the  eternal  judgments  to  which  he  is  exposed.  By  these  he 
is  left  helpless  and  hopeless,  under  a-  sentence  of  condemnation, 
and  is  thus  driven  to  inquire,  what  he  must  do  to  be  saved. 
Here  the  very  next  question  takes  him  up,  tells  him  how  he  may 
escape  the  wrath  and  curse  of  God  due  by  sin,  and  explains  this, 
under  the  heads  of  faith  in  Jesus  Christ,  repentance  unto  life,  and 
the  ordinary  means  of  grace.     Even  in  this  subordinate  arrange- 


XII  ON  THE  HISTORY  AND  ARRANGEMENT 

ment,  the  condition  of  the  inquirer  is  kept  steadily  in  view.  The 
only  direct  answer  which  can  be  given  to  the  question,  "  What 
must  I  do  to  be  saved?"  is,  "  repent  and  believe;"  and  agree- 
ably to  this,  the  only  points  immediately  explained  in  the  Cate- 
chism, are  faith  in  Jesus  Christ,  and  repentance  unto  life.  Re- 
pentance is  the  turning  of  the  heart  from  every  thing  else  to 
God,  as  reconciled  in  Christ ;  and  faith  is  the  looking  at  Christ 
lelievingly,  as  the  gift  of  God,  and  receiving  him  as  the  salvation 
of  the  soul.  But  this  very  M  looking  at  Christ,"  and  "  turning  of 
the  heart"  to  God,  as  reconciled  in  Christ,  imply  some  knowledge 
of  his  will,  and  create  a  desire  for  the  enjoyment  of  othei  ordi- 
nances. And  these  next  follow,  under  the  teaching  of  the  Word, 
the  observance  of  the  sacraments,  and  the  exercise  of  prayer.  An 
awakened  and  repentant  sinner  seeks  early  and  earnestly  to  know 
the  will  of  God.  The  Catechism  meets  him,  offering  instruction 
respecting  the  profitable  reading  of  the  Word,  and  waiting  on  the 
ordinance  of  preaching.  But  supposing  him  to  be  in  some  mea- 
sure instructed,  he  yet  desires  to  receive  seals  of  the  covenant, 
and  may  never  before  have  partaken  of  any  of  its  signs.  The 
nature,  use,  and  proper  observance  of  the  sacraments  are  there- 
fore now  unfolded.  And  last  of  all  comes  prayer,  not  as  if  the 
individual  were  up  till  this  time  considered  prayerless,  but  be- 
cause it  is  now  that  he  especially  requires  to  be  taught  how  to 
pray  for  such  things  as  he  ought ;  and  this,  because  it  is  now  that 
he  declares  himself  to  be  an  heir  of  those  promises  qn  which 
prayer  rests,  and  through  which  it  obtains  blessings.  The  prayer 
of  the  soul,  like  breath  in  the  natural  body,  is  essential  to  life, 
and,  like  it,  begins  properly  as  soon  as  we  are  born  anew.  But 
though  this  be  its  beginning,  its  end  is  unseen.  The  renewed 
soul  becoming  more  and  more  conformed  to  the  will  of  God, 
enters  more  and  more  into  the  spirit  of  prayej,  and  finds,  in  the 
simple  but  comprehensive  example  with  which  the  Catechism 
concludes,  materials  more  and  more  fitted  for  guiding  its  inter- 
course with  the  Father  of  Spii'ts. 

1.  By  using  the  Catechism  in  the  right  observance  of  these 
distinctions  and  principles,  we  shall  be  better  able  to  understand 
each  question  in  its  true  and  proper  meaning;  and  the  reason 
why  such  questions  as  Effectual  Calling  and  Justification  are  so 
far  separated  from  Faith  in  Jesus  Christ  and  Repentance  unto 
Life ;  and  how,  in  general,  the  doctrines  of  the  Gospel,  as  con- 
tained in  both  parts  of  the  Catechism,  should  not  be  together. 
These  things  happen,  simply  because  we  have,  in  the  first,  a  spe- 
culative system,  and,  in  the  latter,  a  practical  directory.  The 
doctrines  of  the  Gospel  are  necessary  to  both,  but  require  to  be 
presented  in  different  forms,  so  as  the  more  perfectly  to  secure 
the  different  ends  contemplated. 

2.  Each  division  may  thus  be  turned  to  its  own  proper  use. 


OF  THE  SHORTER  CATECHISM.  Xlll 

Suppose,  for  example,  that  I  were  asked  in  what  book  a  clear 
outline  of  the  Christian  faith  might  be  found  and  studied,  I  would 
at  once  say,  "  In  the  first  thirty-eight  questions  of  the  Assembly's 
Shorter  Catechism."  But  if  I  were  asked  for  a  practical  guide, 
to  lead  men  to  Christ,  and  to  train  them  to  holiness,  I  would 
say,  M  Begin  at  the  thirty-ninth  question,  and  be  guided  with 
those  which  follow,  onward  to  the  end." 

3.  Even  children  might,  on  these  principles,  be  taught  to 
greater  advantage  than  they  usually  are.  Instead  of  beginning 
to  instruct  a  child,  respecting  the  abstract  character  of  God,  the 
distinctions  of  personality  in  the  Godhead,  the  doctrine  of  decrees, 
and  other  matters  of  difficult  comprehension,  I  would  begin  my 
attempts  to  instruct  him,  with  the  meaning  and  application  of 
each  succeeding  commandment,  and  onwards  to  the  end;  by 
which  time,  he  would  have  materials  out  of  which  to  conceive  of 
God,  of  his  purposes  and  works ;  and  his  mind  would  be  also,  in 
some  measure,  prepared  for  more  abstract  processes  of  thinking. 

4.  Much  of  the  apparent  abstruseness  of  this  little  work  would 
in  this  way  disappear,  and  on  the  same  principle  on  which  science 
becomes  comparatively  easy,  when  perceived  in  a  proper  course 
and  by  proper  means.  Depart  from  the  arrangements  of  a  Lin- 
naeus and  Jussieu,  and  the  beautiful  order  observable  in  botany 
will  appear  confused  and  perplexing;  or  invert  the  order  in  any 
process  of  mathematical  inquiry,  and  the  evenness  of  the  way 
along  which  we  find  an  easy  path  will  be  rugged  to  the  master, 
and  impassable  to  the  pupil.  And  strange  were  it,  indeed,  if  an 
arrangement  so  exact  and  so  well  adapted  to  its  own  special  ends 
as  that  of  the  Catechism,  should  nevertheless  leave  each  question 
to  be  taken  up,  like  some  cube  cast  on  a  gammon  board,  in  any 
order  and  with  equal  intelligence. 

5.  If  these  principles  and  distinctions  were  more  observed, 
more  justice  would  be  done  to  the  merits  of  the  work,  an<J  it 
would  be  rendered  more  generally  useful. 


fi 


SYNOPSIS  OF  CONTENTS. 


GENERAL  INTRODUCTION. 


Pagb 


The  Chief  Design  of  Man's  Creation  .  .  .  19 

The  Scriptures  the  only  Hule  of  Faith  and  Duty  .  .  22 

The  two*principal  topics  treated  of  in  Scripture,  and  explained 

in  the  Two  Divisions  of  the  Catechism      ...  26 


PART  FIRST. 

WHAT  WE  ARE  TO  BELIEVE  CONCERNING  GOD. 

CHAPTER  I. 

> 

CONCERNING  GOD  CONSIDERED  IN  HIMSELF. 

Nature  and  Perfections  of  God      .....  29 

Unity  of  G  od  .  .  .  .  .  .  .  40 

Trinity  of  Persons  in  the  Godhead  ....  42 

CHAPTER  II. 

CONCERNING  GOD'S  DOINGS  WITH  RESPECT  TO  HI9  CREATURES. 

Section  1.— Of  the  Nature  and  Character  of  God's  Decrees  .  47 

Section  II.— Of  the  Execution  of  God's  Decrees         .  .  61 

In  the  Creation  of  the  World  .....  52 

„      Creation  of  Man  .  .  .  .  .  54 

„      Nature  and  Character  of  God's  General  Providence  56 

Section  III.— Of  the  Special  Providence  of  God  towards  Man  in 
his  Creation  and  Fall. 

Covenant  of  Works— its  Parties  and  Terms             .           .  58 

Man's  Disobedience  and  Fall  by  Sin  ....  62 

Nature  of  Sin  in  (ieneral          .....  63 

Nature  of  Adam's  Sin  in  Particular  ....  65 

1.  Extent  of  the  Fall             .....  68 

2.  Consequences  of  the  Fall             ....  70 

3.  Sinfulness  of  Man's  State  by  the  Fall    .           .           .  ib. 

4.  Misery  of  Man's  State  by  the  Fall         ...  73 


XVI  CONTENTS. 

PAGE 
Section  IV.— Of  the  Special  Providence  of  God  towards  Man  in 
Redemption. 

Dw.  1. — Plan  of  Redemption  .  .  .  .  76 

The  Person  and  Character  of  the-  Redeemer  .  83 

The  Redeemer's  Assumption  of  human  Nature  86 

The  Offices  of  the  Redeemer    .           .           .  89 

1.  Prophetical  Office  ....  92 

2.  Priestly  Office          ....  93 

3.  Kingly  Office           ....  100 

Div.  2.— The  States  in  which  the  Redeemer  executed  his 
Threefold  Office. 

State  of  Humiliation        .  „  .  .104 

State  of  Exaltation  .  .  .  .107 

Div.  3. — Of  the  Application  of  Redemption. 

Of  the  Agent  by  whom  Redemption  is  applied        112 
„        Means  used  for  the   Application  of  Re- 
demption in  Effectual  Calling  .  115 
„        Manner  and  Order  of  the  Application  of 

Redemption  in  Effectual  Calling      .         117 

Dw.  4.— Of  the  Benefits  of  Redemption. 

Benefits  of  Redemption  in  this  Life     .  .  122 

1.  Of  Justification        ....  125 

2.  Of  Adoption  ....  132 

3.  Of  Sanctification      .  .  .  .  135 

4.  Additional  Benefits             ...  139 
Benefits  of  Redemption  at  the  Resurrection  147 

PART  SECOND. 

THE  DUTY  WHICH  GOD  REQUIRES  OF  MAN. 

Introduction.— Nature  of  Man's  Duty  in  General      .  .         153 

CHAPTER    I. 

Section  I. — Of  the  Moral  Law,  binding  on  all  rational  creatures, 
as  summed  up  in  the  Ten  Commandments. 

Of  the  Moral  Law           ....  155 

Summary  of  the  Moral  Law      .           .           .  162 

Sum  of  the  Ten  Commandments          .           .  166 

Preface  to  the  Ten  Commandments    .           .  169 

Section  II — The  Duties  which  we  owe  to  God— contained  in  the 
first  four  Commandments  of  the  Law. 

Div.  1. — The  First  Commandment  .  .  .         172 

Duties  required    .  #  •  .  .  ib. 

Sins  forbidden  ....          175 

Of  the  expression "  Before  Me"  .  .         177 


CONTENTS. 


xvii 


Div.  2.— The  Second  Commandment 

Duties  required    .  . 

Sins  forbidden 
Reasons  annexed 

Div.  3.— The  Third  Commandment 

Duties  required    .  . 

Sins  forbidden 
Reason  annexed 

Div.  4. — The  Fourth  Commandment 

Duties  required    . 
Change  of  the  Sabbath   . 
Sanctification  of  the  Sabbath 
Sins  forbidden 
Reasons  annexed 


PAGE 

178 

179 
181 
184 

186 

187 
191 
193 

196 

ib. 

201 
204 
207 
209 


Section  III. — The  Duties  which  we  owe  to  man— contained  m 
the  last  six  Commandments  of  the  Law. 

Div.  1.— -The  Fifth  Commandment 

Duties  required    . 
Sins  forbidden 
Reason  annexed  . 


Div.  2.— The  Sixth  Commandment 

Duties  required    . 
Sins  forbidden 

Div.  3. — The  Seventh  Commandment 

Duties  required    . 
Sins  forbidden       . 

Div.  4. — The  Eighth  Commandment 

Duties  required    . 
Sins  forbidden 

Div.  5.— The  Ninth  Commandment 

Duties  required    . 
Sins  forbidden 

Div.  6. — The  Tenth  Commandment 

Duties  required     . 
Sins  forbidden 


212 

ib. 

220 
225 

227 
ib. 
229 

232 
ib. 
233 

236 

ib. 

238 

242 

ib. 

244 

247 

ib. 
250 


CHAPTER  II. 
Introduction. 

Man's  Inability  to  keep  the  Moral  Law        .  .  . 

Different  Degrees  of  Guilt  in  Breaking  the  Law    . 
Desert  of  every  Breach  of  the  Law  .- 

SPECIAL  DUTIES  REQUIRED  OP  MAN  UNDER  THE  GOSPEL 
DISPENSATION. 

Section  I. —Faith  in  Jesus  Christ  .. 


253 
256 
259 


XVlil  CONTENTS. 

PAGE 

Section    II. —Repentance  unto  Life      .           .           .        •  .  282 

Section  III. — The  Diligent  Use  of  the  Means  of  Grace         .  286 

Dw.  1.— Of  the  Word  of  God  as  a  Means  of  Grace. 

1.  Effects  of  the  Word  of  God  .           .           .  290 

2.  Proper  Use  of  the  Word  of  God      .           .  294 

Div.  2. — Of  the  Sacraments  as  a  Means  of  Grace. 

1.  Of  the  Efficacy  of  the  Sacraments  .           ,  297 

2.  n      Nature  of  the  Sacraments    .           .  300 

3.  „      New  Testament  Sacraments            .  303 

4.  „      Nature  and  Use  of  Baptism  •            .  307 

5.  „      Subjects  of  Baptism   .            .            .  314 

6.  „      Nature  and  Use  of  the  Lord's  Supper  320 

7.  „      Proper  Observance  of  the  Lord's  Supper  329 

Dw.  3. — Of  Prayer  as  a  Means  of  Grace. 

1.  Of  the  Nature  of  Prayer      .  .  .340 

2.  „      Rule  of  Direction  in  Prayer           .  347 

3.  n      Preface  to  the  Lord's  Prayer         .  350 

4.  „      First  Petition  in  the  Lord's  Prayer  353 
6.        „      Second  Petition  in  the  Lord's  Prayer  357 

6.  „      Third  Petition  in  the  Lord's  Prayer  361 

7.  n      Fourth  Petition  in  the  Lord's  Prayer  364 

8.  „      Fifth  Petition  in  the  Lord's  Prayer  368 

9.  „      Sixth  Petition  in  the  Lord's  Prayer  373 
10.       „      Conclusion  of  the  Lord's  Prayer    .  379 


THE 

ASSEMBLY'S  SHORTER  CATECHISM 

ANALYZED  AND  EXPLAINED. 


GENERAL  INTRODUCTION. 

SHOWING    THE    CHIEF    DESIGN    OF    MAN'S    CREATION 

THAT  THE  SCRIPTURES  ARE  THE  ONLY  RULE  OF  FAITH 
AND  DUTY AND  THE  TWO  PRINCIPAL  TOPICS  TREAT- 
ED OF  IN  SCRIPTURE,  AND  EXPLAINED  IN  THE  TWO 
DIVISIONS    OF  THE  CATECHISM. 

The  Chief  Design  of  Mans  Creation. 

$.  1 — TOjat  (i  tlje  Qfyitf  i£n&  of  0Lzn  ? 

Man's  chief  end  is  to  glorify  God,  and  to  enjoy  him 
for  ever. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  chief  design  of  man's  creation,  in  reference  to  God, 
"was  to  glorify  him.  1  Cor.  x.  31. — "  Whether  therefore  ye  eat 
or  drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God/* 

2,  That  the  chief  design  of  man's  creation,  in  reference  to  him- 
self, was  the  enjoyment  of  God  for  ever.  Ps.  lxxiii.  25,  26. — 
"  Whom  have  I  in  heaven  but  thee  ?  and  there  is  none  upon 
earth  that  I  desire  beside  thee. — God  is  my  portion  for  ever/* 


20  THE  CHIEF  DESIGN  OF  MAN'S  CUttAfiW. 


EXPLANATION. 

observation  1. — The  chief  end  of  man's  creation,  in  reference 
a  God,  was  to  glorify  him. 

The  glory  of  God  is  commonly  distinguished  into  his  essential 
and  his  declarative  glory. 

1.  God's  essential  glory  is  what  he  is  absolutely  in  himself. 
"I  am  that  I  am." — Exod.  iii.  14.  It  is  that  glory  which  he 
has  in  himself,  and  which  he  will  not  give  to  another.  This 
glory  is  infinite,  eternal,  and  unchangeable ;  and,  consequently, 
it  can  neither  be  increased  nor  diminished. — Job  xxxv.  7 ;  Ps. 
xvi.  2. 

2.  God's  declarative  glory  in  his  making  known  his  glory  to, 
by,  and  in,  the  creatures  which  he  hath  made. 

The  irrational  creatures,  both  animate  and  inanimate,  glorify 
God  passively,  by  affording  matter  of  praise  to  God,  their  Maker. 
— Ps.  xix.  1.  But  we,  his  rational  creatures,  ought  to  glorify  him 
actively, — by  setting  our  hearts  wholly  upon  him, — by  making 
use  of  all  things  in  subordination  to  his  glory,  and  only  as  means 
more  perfectly  to  show  forth  his  praise, — by  being  willing  to  part 
with  every  thing  dear  to  us,  rather  than  not  maintain  and  declare 
his  glory, — and  by  employing  for  this  purpose  all  the  powers  and 
faculties  which  he  hath  conferred  upon  us — (1  Cor.  vi.  20 ;  Matt. 
v.  16) — by  obeying  his  commandments, — and  by  acknowledging 
all  his  perfections. 

God  is  to  be  glorified  in  all  things. — 1  Cor.  x.  31 ;  1  Pet.  iv. 
11.  We  are  to  glorify  him  in  all  our  actions,  whether  natural, 
as  eating  and  drinking,  &c.  ;  or  civil,  as  in  the  common  affairs  of 
life ;  or  moral  and  religious,  in  the  duties  which  we  owe  to  God. 
"  There  is  not  a  grain  of  real  goodness  in  the  most  spacious  ac- 
tions which  are  performed  without  a  reference  to  the  glory  of 
God.  This  the  world  cannot  understand;  but  it  will  appear 
highly  reasonable  to  those  who  take  their  ideas  of  God  from  the 
Scriptures,  and  who  have  felt  the  necessity  and  found  the  benefits 
of  redemption." 

We  ought  to  make  the  glory  of  God  our  chief  end  in  all  our 
actions.  1.  Because  it  was  God's  chief  end  in  our  creation,  pre- 
servation, and  redemption.  2.  Because  God  hath  made  us 
capable  of  glorifying  him.  3.  Gratitude  should  excite  us  to 
make  this  our  chief  end. — Ps.  c.  3 ;  Pro  v.  xvi.  4 ;  Ps.  lxvi.  8, 9 ; 
1  Cor.  vi.  19,20;  Ps.  ciii.  1-5. 

We  may  here  observe,  that  no  man  can  glorify  God  acceptably, 
until  he  believes  in  Jesus  Christ ;  for  without  faith  it  is  impossi- 
ble to  please  him ;  and  whatsoever  is  not  of  faith  is  sin. — Heb. 
xi.  6 ;  Kom.  xiv.  23.  Nor  can  we  of  ourselves  glorify  God ;  for 
of  ourselves  we  can  do  nothing  good. — John  xv.  &     But  seeing 


THE  CHIEF  DESIGN  OF  MAN*S  CREATION.  21 

God  hath  promised  the  grace  of  his  Spirit,  we  should  not  be 
weary  in  well-doing. 

Obs.  2. — The  chief  end  of  maris  creation,  in  reference  to  him 
self  tvas  the  enjoyment  of  God  for  ever. 

To  enjoy  God  is  to  acquiesce  or  rest  in  God  as  the  chief  good, 
with  complacency  and  delight ;  or  it  is  to  feel  unspeakably  happy 
in  his  presence. — Ps.  cxvi.  7. 

Believers  enjoy  God  in  this  world  as  well  as  in  that  which  is 
to  come. — Gen.  v.  24 ;  1  John  i.  3 ;  1  Cor.  i.  9.  But  there  is  a 
very  great  difference  between  the  enjoyment  of  God  here  and  the 
enjoyment  of  him  hereafter.  In  this  world,  the  enjoyment  of 
God  is  mediate  ;  that  is,  ordinances  intervene  :  but  in  the  world 
to  come  it  will  be  immediate ;  ordinances  will  be  unknown — 
means  shall  be  done  away.  Here,  the  enjoyment  of  God  is  only 
begun  :  there,  it  will  be  completed.  Here,  it  is  partial :  there, 
it  will  he  full. — 1  Cor.  xiii.  12;  Ps.  xvi.  11. 

The  enjoyment  of  God  in  this  world  consists  in  union  with  God 
in  Christ,  through  faith  in  him.  And  from  this  flows  communion 
with  him  in  this  world. 

The  external  means  by  which  we  are  to  seek  after  this  enjoy- 
ment, and  in  which  we  hold  communion  with  God,  are,  the  insti- 
tutions of  his  appointment,  public,  private,  and  secret ;  such  as 
prayer,  meditation,  the  reading,  and  preaching,  and  hearing  of 
the  Word,  and  the  sacraments,  &c. 

The  enjoyment  of  God  here  is  a  pledge  of  the  full  enjoyment 
of  him  hereafter  in  glory,  when  believers  shall  be  admitted  into 
his  glorious  presence,  where  they  shall  have  a  full  sense  of  his 
love,  and  fully  and  eternally  acquiesce  and  rest  in  him  with  per- 
fect and  inconceivable  delight  and  joy. — 1  Cor.  xiii.  12;  Ps. 
xvi.  11. 

We  ought  chiefly  to  desire  and  seek  the  enjoyment  of  God  for 
ever,  because  he  is  the  chief  good,  and  in  the  enjoyment  of  him 
consists  man's  chief  happiness ;  and  likewise,  because  God  is  but 
imperfectly  and  inconstantly  enjoyed  here,  and  we  cannot  be 
perfectly  happy  until  we  eternally  enjoy  him  in  heaven. — Ps.  iv. 
6,  7;  1  Cor.  xiii.  9,  10;  Ps.  xvi.  11. 

It  may  here  be  observed,  that,  in  the  world  to  come,  believers 
will  have  communion  not  only  with  God  in  Christ,  but  also 
with  angels,  and  with  their  brethren  of  mankind  redeemed  from 
among  the  nations. 

Obs.  3. — The  glorifying  of  God,  and  the  enjoyment  of  him, 
are  inseparably  connected. 

The  glorifying  and  the  enjoyment  of  God  are  here  connected 
as  one  chief  end,  because  God  hath  inseparably  connected  them ; 
and  no  one  can  truly  design  and  seek  the  one,  without,  at  the 
same  time,  designing  and  seeking  the  other.     And  we  may  here 


22  THE  CHIEF  DESIGN  OF  MAN'S  CREATION. 

remark,  that  the  glorifying  of  God  is  here  set  before  the  enjoy- 
ment of  him  for  ever,  to  show  that  the  former  is  the  means  by 
which  the  latter  is  obtained ;  that  holiness  on  earth  must  precede 
happiness  in  heaven ;  and  that  none  shall  enjoy  God  for  ever, 
who  have  no  desire  to  glorify  him  in  this  world. — Heb.  xii.  14 ; 
Matt.  v.  8. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  there  is  great  cause  for 
lamentation,  that  God  and  his  glory  are  so  seldom  the  subject  of 
our  meditation.  2.  The  necessity  of  examining  ourselves, 
whether  we  have  ever  viewed  the  glory  of  God  as  our  chief  end  ? 
whether  it  is  our  desire  to  do  what  he  hath  commanded,  and  to 
abstain  from  what  he  hath  forbidden?  3.  That  we  ought  to  be 
convinced  that  of  ourselves  we  cannot  glorify  God,  and  there- 
fore, that  prayer  for  the  Spirit  of  God  is  absolutely  necessaiy,  to 
enable  us  to  glorify  him  in  our  bodies  and  in  our  spirits  which 
are  his.  4.  That  the  soul  of  man  is  immortal ;  for,  seeing  that  a 
desire  of  happiness  is  natural  to  it,  and  that  nothing  can  satisfy 
its  desire  or  constitute  its  chief  good  but  God,  it  is  evident  that 
we  must  inscribe  immortality  on  this  better  part  of  man.  5.  The 
goodly  heritage  of  the  people  of  God  beyond  the  grave.  6*.  The 
necessity  of  holiness.  7.  That  the  believer  ought  not  to  be  dis- 
couraged on  account  of  the  difficulties  with  which  he  may  meet- 
in  the  way  to  heaven,  seeing  that  they  are  but  of  short  duration 
— that  they  are  but  light  afflictions. — Rom.  viii.  18.  Lastly, 
That  it  ought  to  be  our  aim,  while  we  are  in  this  world,  in  the 
strength  of  divine  grace,  to  glorify  God  in  all  things,  that  we  may 
enjoy  him  for  ever  in  the  world  to  come. 

The  Scriptures  the  only  Rule  of  Faith  and  Duty. 

(St.  2.-— fflBijat  ftttle  fyatl)  CSoa  gften  to  otmt  us  l)0fo 
toe  map  glortfg  ano  ntfoj  tjtm? 

The  Word  of  God,  which  is  contained  in  the  Scrip- 
tures of  the  Old  and  New  Testaments,  is  the  only  rule 
to  direct  us  how  we  may  glorify  and  enjoy  him. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, —  , 

1.  The  necessity  of  a  rule  to  direct  us  how  we  may  glorify  and 
enjoy  God.  Jer.  x.  23. — "The  way  of  man  is  not  in  himself: 
it  is  not  in  man  that  walketh  to  direct  his  steps."  See  also 
Acts  ii.  37. 

2.  That  the  Scriptures  of  the  Old  and  New  Testaments  are 
the  Word  of  God.  2  Tim.  iii.  16. — "  All  Scripture  is  given  by 
inspiration  of  God."     See  also  2  Pet.  i.  21. 

0.  That  the  Word  of  God  is  the  only  rule  to  direct  us  how  we 
may  glorify  and  enjoy  him.     Isa.  viii.  20. — "  To  the  law  and  to 


THE  SCRIPTURES  THE  ONLY  RULE  OF  FAITH  AND  DUTY.   23 

the  testimony :  if  they  speak  not  according  to  this  word,  it  is 
because  there  is  no  light  in  them.'" 

EXPLANATION. 

Obs.  4. —  We  need  a  rule  to  direct  us  how  to  glorify  and  enjoy 
God.  " 

The  light  of  nature,  and  the  works  of  creation  and  providence, 
show  indeed  that  there  is  a  God ;  that  this  God  is  infinite  in  his 
being,  and  wisdom,  and  power,  and-  goodness.;  and  that  he  is  to 
be  worshipped  and  glorified  by  his  creatures.  But  they  cannot 
fully  and  savingly  show  what  God  is  ;  they  cannot  reveal  his  love 
and  mercy  to  sinners  in  his  Son  ;  they  cannot  reveal  how  he 
should  be  glorified  and  worshipped ;  and  they  cannot  direct  us 
how  we  should  enjoy  him,  ^either  here  or  hereafter. — Rom.  L  20, 
and  ii.  14;  1  Cor.  i.  21 ;  Heb.  xi.  6;  Rom.  x.  17;  Acts  iv.  12. 

Obs.  5. — The  Scriptures  of  the  Old  and  New  Testaments  are 
Vie  Word  of  God,  or  a  revelation  from  heaven. 

The  word  Scriptures  signifies  writings.  And  the  Word  of 
God  is  emphatically  so  called,  because  he  has  therein  written  to 
us  the  great  things  of  his  law  and  covenant. — Hos-  viii.  12. 

A  Testament  is  a  writing  or  a  voluntary  act  of  a  person  be- 
queathing legacies  on  such  as  are  mentioned  by  the  testator, 
which  can  never  take  place  until  his  death. — Heb.  ix.  16. 

The  writings  of  Moses  and  the  prophets  are  called  the  Old  or 
First  Testament,  because  the  Testament  or  -Covenant  of  Grace 
which  God  made  with  man,  is  ..therein  revealed  in  the  dispensa- 
tion of  it,  in  which  Christ,  the  testator  and  the  old  mediator  of 
the  covenant,  is  exhibited  by  types  and  figures ;  and  many  bur- 
densome services  and  carnal  ordinances  ©f  the  ceremonial  law 
were  required. 

The  writings  of  the  evangelists  and  apostles  are  called  the  Neva 
or  Second  Testament,  because  the  Testament  of  God  or  Covenant 
of  Grace  js  therein  revealed  in  the  new  dispensation  of  it,  in 
which  Christ  being  now  come  in  tfye  flesh,  is  revealed  without 
types  and  figures ;  and  because  he  hath  fulfilled  and  abolished 
the  ceremonial  law,  and  freed  his  people  from  that  yoke  of  bond- 
age,— now  requiring  more  spiritual  vorship  in  its  room. 

That  the  Scriptures  are  a  revelation  from  heaven-,  may  be 
proved  by  arguments  or  evidences,  both  external  and  internal. 

1.  The  external  evidences,  which  prove  that  the  Scriptures  are 
the  Word  of  God,  are  these : — Their  superior  antiquity — the 
good  character  of  the  sacred  penmen — tbe  miracles  by  which  they 
have  b*en  confirmed — the  exact  fulfilment  of  the  prophecies  and 
predictions  contained  in  them — the  effects  produced  py  them — 
the  opposition  they  have  sustained  and  surmounted — and  their 
being  prized  and  esteemed  as  such  by  the  best  of  men. 

2.  The  internal  evidence,  which  prove  that  the  Scriptures  are 


24      THE  SCRIPTURES  THE  ONLY  RULE  OF  FAITH  AND  DUTY. 

the  Word  of  God,  are  these : — Their  whole  contents  contradict 
nothing  in  nature  or  sound  reason,  but  confirm  every  rational 
fact — many  important  truths  are  revealed  in  them  which  could 
not  be  discovered  by  nature  or  reason — the  strict  purity  of  their 
doctrines,  duties,  and  precepts,  and  whole  contents — the  harmony 
of  their  various  parts — their  suitableness  to  our  condition-Mine 
full  and  perfect  discovery  which  they  make  of  the  only  way  of 
salvation — the  majesty  of  their  style — their  power  and  efficacy  to 
convince  and  awaken  the  conscience,  to  convert  and  change  the 
heart,  to  quicken  men  out  of  spiritual  death,  and  to  rejoice  and 
comfort  under  the  deepest  distress — their  scope  and  design  to  give 
glory  to  God,  and  to  debase  the  sinner — and  the  experience  which 
real  Christians  possess  of  their  truth. 

That  neither  men  nor  angels  could  be  the  authors  of  the  Scrip- 
tures, will  be  evident  from  the  following  things : — 1.  Good  men 
could  not  be  the  authors  of  them,  because  they  would  often  arro- 
gate to  themselves  what  is  infinitely  above  their  power.  2.  Bad 
men  could  not  be  the  authors  of  them,  because  they  could  not 
write  such  language ;  nor  could  they  have  any  conception  of  that 
heavenly-mindedness  which  is  everywhere  discernible  in  them. 
3.  Good  angels  could  not  be  the  authors  of  them,  because  they 
could  have  no  wish  to  deceive ;  and  because  it  is  said  that  they 
desire  to  look  into  their  mysteries ;  and  it  cannot  be  supposed 
that  they  would  write  what  they  did  not  thoroughly  understand. 
— 1  Pet.  i.  12.  4.  Bad  angels  could  not  be  the  authors  of  them, 
because  they  everywhere  oppose  the  kingdom  of  Satan,  and  dis- 
cover the  way  in  which  it  shall  be  finally  overthrown. 

Obs.  6. — The  Scriptures  are  the  only  rule  to  direct  us  how  we 
may  glorify  and  enjoy  God. 

The  Scriptures  are  the  only  rule  of  faith  and  duty,  because 
none  but  God,  their  author,  could  show  the  way  in  which  he 
himself  is  to  be  glorified  and  enjoyed  by  fallen  sinners  of  man- 
kind.—Micah  vi.  6-9 ;  Matt.  xi.  25-28.  This  will  be  further 
evident  when  we  consider, — 

1.  That  they  are  a  sufficient  rule.  The  Scriptures  alone  are 
sufficient,  without  the  aid  or  writings  of  men,  to  give  us  that 
knowledge  of  God  and  of  his  will,  which  is  necessarv  to  salvation. 
—Gal.  i.  8 ;  John  v.  39. 

2.  That  they  are  a  perfect  rule.  The  whole  counsel  of  God, 
concerning  all  things  necessary  for  his  own  glory,  man's  salva- 
tion, faith  and  life,  is  either  expressly  set  down  in  Scripture,  or 
may,  by  good  and  necessary  consequence,  be  deduced  from  Scrip- 
ture.— 2  Tim.  iii.  15-17 ;  Gal.  i.  8,  9.  That  not  only  express 
Scriptures,  but  also  plain  and  necessary  Scripture  consequences, 
may  be  admitted  as  a  part  of  the  rule,  is  evident  from  the  ex- 
ample of  our  Lord  in  proving  the  doctrine  of  the  resurrection 
against  the  Sadducees. — Matt.  xxii.  31,  32. 


THE  SCRIPTURES  THE  ONLY  RULE  OF  FAITH  AND  DUTY.      25 

3.  That  they  are  a  clear  and  perspicuous  rale.  There  are  in- 
deed some  things  in  Scripture  hard  to  be  understood,  because 
they  have  a  reference  to  time  and  place ;  and  there  are  mysteries 
•which  are  beyond  the  comprehension  of  created  beings.  But  to 
those  who  are  under  the  enlightening  influences  of  the  Holy 
Spirit,  the  fundamental  truths  of  the  Gospel,  with  respect  both 
to  faith  and  practice,  are  plain  and  perspicuous.  For  every  thing 
necessary  to  eternal  salvation  is  so  clearly  laid  down  in  Scripture, 
that  every  one  who  uses  the  ordinary  means,  may  attain  to  a 
sufficient  knowledge  of  them. 

The  reason  why  God  hath  left  some  parts  of  his  Word  obscure 
and  difficult  to  be  understood,  are  the  following : — 1.  That  we 
may  be  convinced  that  it  is  he  alone  who  can  make  us  understand 
the  Scriptures ;  and  that  prayer  for  the  Spirit  is  necessary  to  open 
our  understandings.  2.  That  the  Scriptures  may  be  our  frequent 
study,  if  we  would  know  the  voice  of  God  speaking  therein. 
3.  That  we  may  be  kept  humble ;  and  that  we  may  be  led  to  see 
and  to  acknowledge  that  the  wisdom  of  man  is  but  folly.  4.  That 
we  may  highly  esteem  the  Word, — which,  were  it  all  plain  and 
easy  to  be  understood,  might  be  little  esteemed.  5.  That  we 
may  highly  value  the  ministry  of  the  Word,  which  God  hath 
appointed  in  his  Church,  in  order  that  its  truths  might  be  made 
known  and  inculcated.  6.  That  the  world  may  see  that  it  is  not 
by  the  wisdom  of  man,  but  by  the  teaching  of  the  Spirit  of  God, 
that  sinners  are  made  wise  to  salvation. 

The  best  interpreter  of  Scripture  is  Scripture  itself;  for  it  is 
evident  that  the  Spirit  of  God  must  be  the  best  interpreter  of 
that  which  was  dictated  by  him. — 1  Cor.  ii.  11. 

Obs.  7. — Although  the  Scriptures  are  a  sufficient,  a  perfect, 
and  a  clear  and  perspicuous  rule  of  direction,  yet  they  are  not 
sufficient  of  themselies  to  make  ?«  icise  to  salvation. 

In  order  to  this  end,  they  must  be  accompanied  with  the  al- 
mighty power  of  the  Spirit  of  God;  for  without  this  the  reading, 
and  preaching  of  the  Word  would  be  in  vain. — 1  Cor.  ii.  14.  If 
the  teaching  of  the  Holy  Spirit  were  not  necessary,  it  would  fol- 
low: That  such  passages  of  Scripture  as  Isa.  liv.  13,  Jer.  xxxi. 
34,  would  be  unnecessary, — to  assert  which  would  be  the  height* 
of  blasphemy.  That  those  who  are  most  learned  in  the  things 
of  this  world,  would  be  best  acquainted  with  the  Scriptures; 
which,  however,  is  not  the  case. — Mai.  xi.  25;  f  Cor.  i.  21. 
That  were  we  able  of  ourselves  to  understand  the  things  of  God, 
the  promise  of  the  Spirit  to  open  the  eyes  of  the  blind,  would  be 
to  no  purpose.  That  the  prayers  of  the  people  of  God  for  divine 
illumination  (such  as  Ps.  cxix.  18,  &c.)  would  be  in  vain. 

Obs.  8 — The  Scriptures  were  originally  written  in  the  Hebrew 
and  Greek  languages. 

The  Old  Testament,  except  a  few  passages  which  were  written, 

c 


26     THE  TWO  PRINCIPAL  TOPICS  TREATED  OF  IN  SCRIPTURE. 

in  Chaldee^  was  originally  written  in  Hebrew,  the  first  language 
in  the  world,  and,  at  the  time  of  the  revelation,  the  language 
best  known  to  the  Church  of  God.  And  the  New  Testament, 
with  the  exception  of  the  Gospel  according  to  Matthew,  which 
is  supposed  to  have  been  written  in  Hebrew,  was  originally  writ- 
ten in  Greek;  the  language  which,  at  the  time  of  writing  it,  was 
most  common  and  best  known  both  to  Jews  and  Gentiles.  By 
this  we  are  taught  that  all  nations  should  have  the  Scriptures  in 
a  language  which  they  understand.  The  passages  of  the  Old 
Testament  which  were  written  in  Chaldee,  are  the  eleventh  verse 
of  the  tenth  chapter  of  the  Prophecies  of  Jeremiah  •  from  the 
second  verse  of  the  fourth  chapter  of  Daniel,  to  the  end  of  the 
seventh  chapter ;  and  the  fourth,  fifth,  and  sixth  chapters  of  Ezra. 

INFERENCES. 

From  chis  subject  we  learn, — 1.  The  duty  and  necessity  of 
searching  the  Scriptures,  which  are  able,  through  the  influence 
of  the  Holy  Spirit,  to  make  us  wise  to  salvation. — John  v.  39. 
2.  That  we  must  believe  that  all  things  contained  in  them  are 
the  word  of  God.  3.  That  under  a  sense  of  our  own  ignorance, 
we  should  seek  after  a  more  extensive  knowledge  of  the  saving 
truths  of  the  Scriptures,  than  we  yet  possess.  4.  That  the  prac- 
tice of  the  Word  must  accompany  the  knowledge  of  it. — John 
xiii.  17.  5.  The  goodness  of  God  in  committing  to  us  a  revela- 
tion of  his  will.  6.  The  necessity  of  divine  illumination,  that 
we  may  see  wondrous  things  out  of  the  Scriptures. — Ps.  cxix. 
18.  7.  That  the  Word  of  God  is  the  only  rule  of  faith  and  obe- 
dience ;  and  that  it  alone  discovers  the  way  by  which  we  are  to 
glorify  him  in  this  world,  that  we  may  come  to  the  full  enjoy- 
ment of  him  in  a  future  world. 

The  Two  Principal  Topics  treated  of  in  Scripture,  and  Ex- 
plained in  the  Two  Divisions  of  the  Catechism. 

(!§.  8. — TOjat  &o  tfye  Scriptures  prtnctpallp  trari)  ? 

The  Scriptures  principally  teach,  what  man  is  to 
believe  concerning  God,  and  what  duty  God  requires 
©f  man. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  Scriptures  teach  us  other  things  besides  the  know- 
ledge of  God,  and  the  duty  and  happiness  of  man. — See  Matt, 
xxiii.  23. 

2.  That  they  principally  teach  us  what  we  are  to  believe  con- 
cerning God.  Deut.  xxxi.  12. — "  That  they  may  learn,  and  fear 
the  Lord  your  God,  and  observe  to  do  all  t'ne  words  of  this  law." 
2Tim.-i.  13. — "Hold  fast  the  form  of  sound  words,— in  faith 
and  love.1' 


THE  TWO  PRINCIPAL  TOPICS  TREATED  OF  IN  SCRIPTURE.      27 

3.  That  they  principally  teach  us  what  duty  God  requires  of 
man.  Ps.  cxix.  105. — w  Thy  word  is  a  lamp  unto  my  feet,  and 
a  light  unto  my  path.1'     See  also  Luke  x.  25,  26. 

EXPLANATION. 

Obs.  9. — The  Scriptures  teach  us  what  we  are  to  believe  con- 
cerning God. 

To  believe,  is  to  assent  or  give  credit  to  truth,  upon  the  autho- 
rity of  another. 

To  believe  what  the  Scriptures  teach,  is  to  assent  or  give  credit 
to  the  truths  therein  revealed,  upon  the  authority  of  God,  whose 
Word  the  Scriptures  are.  This  is  what  constitutes  divine  faith  ; 
and  it  is  produced  in  the  soul  of  man,  not  by  any  power  of  his 
own,  but  by  the  operation  of  the  Spirit  of  God. — Gal.  v.  22 ; 
Eph.  ii.  8. 

The  things  which  the  Scriptures  teach  concerning  God,  and 
which  are  to  be  believed  by  us,  respect  his  nature  and  perfections, 
the  persons  of  the  Godhead,  the  decrees  of  God,  and  the  execution 
of  his  decrees. — Heb.  xi.  6;  1  John  v.  7;  Acts  xv.  14,  15-18, 
and  iv.  27,  28. 

We  are  to  believe  nothing  in  point  of  faith  but  what  the  Scrip- 
tures teach ;  because  they  are  the  only  book  in  the  world  of  divine 
authority,  and  consequently  the  only  one  that  is  absolutely  infal- 
lible.— Isa.  viii.  20. 

Obs.  10. — The  ScHptures  teach  us  what  duty  God  requires  of 
man. 

By  the  duty  which  God  requires  of  man,  we  are  to  understand 
that  which  is  God's  due,  or  that  which  we  owe  to  God,  and  are 
bound  to  do,  as  his  creatures,  his  subjects,  and  his  children. 

We  are  bound  to  do  nothing  in  practice  but  what  is  required 
in  the  Scriptures ;  because  the  laws  and  commandments  of  God, 
revealed  therein,  are  so  exceeding  broad  and  extensive,  reaching 
the  thoughts  and  intents  of  the  heart,  as  well  as  the  actions  of 
the  life,  that  it  is  not  lawful  for  us  to  do  any  thing  but  what  is 
either  directly  or  consequentially  prescribed  therein. — Isa.  viii.  20 

Obs.  11. — The  Scriptures  are  said  "  principally''''  to  teach 
what  we  are  to  believe  and  practise,  because  these  things  are  most 
important,  and  absolutely  necessary  to  salvation. 

Although  all  Scripture  is  the  Word  of  God,  and  consequently 
all  equally  true,  and  no  part  of  it  undeserving  our  notice,  yet  all 
things  in  it  are  not  equally  important,  nor  equally  connected  with 
eternal  salvation.  Those  things  which  man  is  bound  to  believe 
and  do,  as  necessary  to  salvation,  are  the  things  which  the  Scrip- 
tures "principally  teach.  And  we  may  observe,  that  although 
the  Scriptures  teach  these  things  plainly,  yet  they  must  be  ac- 
companied with  the  Spirit  of  Gou,  who  alone  can  teach  them 
effectually  to  salvation. 


28     THE  TWO  PRINCIPAL  TOPICS  TREATED  OF  IN  SCRIPTURE. 

Obs.  12. — Faith  or  belief  is  the  foundation  of  obedience. 

This  is  evident  from  the  order  in  which  they  are  here  stated. 
Faith  or  belief  is  made  the  foundation  of  duty  or  obedience ; 
and  not  duty  or  obedience  the  foundation  of  faith  :  or,  in  other 
words,  the  things  to  be  believed  are  set  before  the  things  to  be 
practised. — Tit.  iii.  8.  And  this  is  done  for  the  following  reason, 
viz. — that  the  order  of  things  in  the  covenant  of  grace  may  be 
distinguished  from  their  order  in  the  covenant  of  works.  Under 
the  covenant  of  works,  life  was  promised  as  the  reward  of  perfect 
obedience. — Rom.  x.  5.  But  under  the  covenant  of  grace,  life  is 
promised  freely,  and  to  be  received  freely ;  and  their  obedience  is 
to  be  yielded  to  the  law,  from  gratitude  and  love. — Jer.  xxxi. 
18,  19.  Hence,  there  can  be  no  saving  faith,  which  is  not  fol- 
lowed by  obedience;  and  no  acceptable  obedience,  which  does 
not  flow  from  faith. 

This  order  of  doctrine  is  farther  evinced  from  the  method 
observed  by  the  Apostle  Paul,  who  informs  us,  that  all  true 
Gospel  obedience  is  the  obedience  of  faith. — Rom.  xvi.  26.  And 
accordingly,  in  his  epistles,  he  first  lays  down  the  doctrines  to  be 
believed ;  and  then,  on  that  foundation,  he  proceeds  to  inculcate 
the  duties  to  be  practised. 

This  order  does  not  make  void  the  law,  nor  weaken  our  obli- 
gation to  comply  with  its  precepts.  On  the  contrary,  it  estab- 
lishes the  law,  by  settling  our  obligation  to  duty  on  its  proper 
foundation. — Rom.  iii.  31. 

When  it  is  said,  that,  "  In  keeping  of  God's  commandments 
there  is  great  reward ;"  and,  "  Verily  there  is  a  reward  for  the 
righteous," — we  are  to  understand  by  reward,  here  and  in  similar 
passages,  not  a  reward  of  debt,  but  a  reward  of  grace.  They 
who  shall  be  rewarded,  are  believers  in  Christ.  Their  persons 
must  first  be  accepted  through  union  to  him,  before  any  of  their 
works  can  be  accepted  by  God  as  righteous. — Heb.  xi.  6.  See 
also  Gen.  iv.  4,  last  clause. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  we  ought  to  be  much 
exercised  in  reading  the  Scriptures.  2.  The  necessity  of  prayer 
for  the  Spirit,  who  indited  the  Scriptures,  and  who  alone  can 
make  us  understand  and  practise  them.  3.  That  the  works  of  a 
man  who  is  void  of  faith,  are  dead  works;  and  consequently 
cannot  please  God. — Heb.  xi.  6.  4.  The  necessity  of  being 
united  to  Christ  by  faith,  as  the  branch  is  to  the  vine ;  and  of 
being  built  upon  him  as  the  foundation  which  God  hath  laid  in 
Zion. 


PART  FIRST. 

WHAT  WE  ARE  TO  BELIEVE  CONCERNING  GOD. 
CHAPTER  I. 

CONCERNING  GOD  CONSIDERED    IN    HIMSELF,  VIZ.  I IN 

RESPECT  OF  HIS  NATURE  AND  PERFECTIONS — HIS 
UNITY — AND  THE  TRINITY  OF  PERSONS  IN  THE  GOD- 
HEAD. 

Nature  and  Perfections  of  God. 
CBi.  4 — SSUjat  ts  (SoD? 

God  is  a  Spirit,  infinite,  eternal,  and  unchangeable  in 
his  being,  wisdom,  power,  holiness,  justice,  goodness, 
and  truth. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  God  is  a  Spirit.     John  iv.  24.—"  God  is  a  Spirit." 

2.  That  he  is  infinite  in  his  being  and  perfections.  Job  xi.  7. 
-  "  Canst  thou  by  searching  find  out  God  ?  Canst  thou  find  out 
the  Almighty  unto  perfection  ?  " 

3.  That  he  is  eternal  in  his  being  and  perfections.  Ps.  xc.  2. 
— M  From  everlasting  to  everlasting  thou  art  God." 

4.  That  he  is  unchangeable  in  his  being  and  perfections.  Mai. 
iii.  6. — "  I  am  the  Lord,  I  change  not."     See  also  James  i.  17. 

5.  That  he  is  infinitely  wise.  Ps.  cxlvii.  5. — **  His  understand- 
ing is  infinite.'* 

6.  That  he  is 'infinitely  powerful.  Job.  xlii.  2. — "I  know 
that  thou  canst  do  every  thing."     See  also  Rev.  iv.  8. 

7.  That  he  is  infinitely  holy.  Rev.  xv.  4. — "  O  Lord — thou 
only  art  holy." 

8.  That  he  is  infinitely  just.  Deut.  xxxii.  4. — "  A  (iod — 
without  iniquity ;  just  and  right  is  he."     See  also  Zeph.  iii.  5. 

9.  That  he  is  infinitely  good  and  merciful.  Exod.  xxxiv.  6. 
' — "  The  Lord,  the  Lord  God,  merciful  and  gracious,  long-suffer- 
ing, and  abundant  in  goodness  and  truth." 

c2 


80  NATURE  AND  PERFECTIONS  OF  GOD. 

10.  That  he  is  infinite  in  truth.  Deut.  xxxii.  4. — "A  God 
of  truth,  and  without  iniquity ;  just  and  right  is  he." 

EXPLANATION. 

Ohs.  13. — The  first  point  of  religion  taught  in  the  Scriptures 
is,  the  existence  of  God. — Heb.  xi.  6. 

The  existence  of  God  cannot  he  denied,  without  at  the  same 
time  denying  our  own  existence,  and  that  of  every  thing  around 
us. 

The  existence  of  God  may  be  proved, — I.  From  the  works  of 
creation. — Psal.  xix.  1,  and  c.  3.  2.  From  the  preservation  of 
all  things,  and  the  regular  government  of  the  world.  Gen. 
viii.  22.  3.  From  the  existence  of  conscience  within  us,  and 
also  from  the  visible  judgments  inflicted  on  the  wicked  at  death, 
besides  the  check  of  conscience.  4.  From  the  wonderful  de- 
liverances wrought  for  the  Church  in  all  ages.  5.  From  the 
consent  of  all  nations.  Whatever  is  consented  to  by  all  man- 
kind, must  be  a  dictate  of  nature,  and,  consequently,  a  truth. 
6.  From  the  Scriptures  of  the  Old  and  New  Testaments.  7.  From 
the  accomplishment  of  prophecy,  and  from  God's  frequently 
revealing  himself  to  the  sons  of  men,  as  Noah,  Abraham, 
Moses,  &c. 

Obs.  14.  There  are  various  names  and  titles  by  which  God  is 
hnown  in  Scripture. 

Of  these,  the  following  are  a  few : — 

1.  Al,  which  expresses  the  omnipresence  of  God, — that  is, 
the  universal  extension  of  his  power  and  knowledge. — Gen. 
xvii.  1. 

2.  Alehim,  which  exhibits  him  as  the  real,  proper,  and  only 
object  of  worship  and  praise. — Gen.  i.  1. 

3.  Shaddai,  which  denotes  him  to  be  almighty  and  all-suffi- 
cient.— Gen.  xvii.  1  ;  Exod.  vi.  3. 

4.  Adon,  which  represents  him  as  the  Lord  and  Judge  of  all. 
— Ps.  ex.  1. 

5.  Jah,  which  expresses  his  self-existence, — his  having  ex- 
istence in  himself,  and  his  giving  it  to  all  other  beings. — Isa. 
xxvi.  4. 

6.  Jehovah,  which  denotes  his  self-existence,  independence, 
unsuccessive  or  immutable  eternity ;  and  his  accomplishing  the 
promises  which  he  hath  made. 

7.  Ehieh,  "  I  am,"  or  "I  will  be  what  I  will  be"— denot- 
ing his  absolute  independence  and  immutable  eternity. — Exod. 
iii.  14. 

8.  Kurios  and  Theos,  the  former  denoting  his  self- existence, 
and  his  governing  power  over  all  things,  and  the  latter  represent- 
ing him  as  the  Maker  and  Observer  of  all  things. 

God  is  also  known  in  Scripture  in  several  other  ways  : — 


NATURE  AND  PERFECTIONS  OF  GOD.  31 

1.  He  is  represented  by  a  variety  of  terms,  such  as,  a  rock,  a 
fortress,  a  buckler,  a  sun,  a  shield,  &c.  These  are  figurative 
expressions,  and  represent  what  God  is  to  his  people,  or  those 
who  trust  in  him. 

2.  He  is  exhibited  by  a  variety  of  names,  having  a  relation  to 
him, — as,  the  God  and  Father  of  our  Lord  Jesus  Christ — The 
Father  of  Mercies — The  God  of  Peace — -The  God  of  Grace — 
The  God  of  "Patience — The  God  of  Consolation — The  God  of 
Hope — The  God  of  Salvation,  &c.  &c. 

Obs.  15. — God  is  a  Spirit. 

A  Spirit  is  an  immortal,  an  immaterial,  a  thinking,  and  an 
eternal  substance. 

God  is  a  Spirit, — that  is,  he  is  a  being  or  substance,  invisible, 
immaterial,  incorruptible,  incorporeal,  infinite,  eternal,  immut- 
able, uncreated,  &c. — Exod.  xxxiii.  20;  John  i.  18,  iv.  24, 
v.  37,  vi.  46;  Col.  i.  15  ;  Tim.  i.  17,  vi.  16. 

The  spirituality  of  God,  and  that  of  angels  and  souls  of  men, 
differ  in  the  following  respects  : — Angels  and  souls  of  men  are 
created  spirits,  and  can  be  reduced  to  their  original  non-existence ; 
but  God  is  an  uncreated  Spirit :  they  are  finite;  but  God  is  in- 
finite :  they  are  dependent ;  but  God  is  independent. 

Although  we  find  that  bodily  parts  or  members  (such  as  eyes, 
ears,  hands,  &c),  and  passions  or  affections  (such  as  desire, 
hope,  love,  anger,  joy,  grief,  &c),  are  ascribed  to  God  in  Scrip- 
ture,— yet  these  are  only  emblems  of  his  spiritual  perfections  and 
acts,  used  in  condescension  to  human  weakness.  They  are  as- 
cribed to  him,  not  properly,  but  figuratively.  Thus,  when  eyes 
and  ears  are  ascribed  to  God,  they  denote  his  omniscience ;  hands 
denote  his  power ;  and  his  face,  the  manifestation  of  his  favour, — 
and  so  of  the  rest. 

All  the  knowledge  which  it  is  possible  for  us  to  attain  in  this 
world  respecting  God  as  a  Spirit,  may  be  acquired  in  the  follow- 
ing manner: — 1.  By  removing  from  him  every  imperfection 
which  is  found  in  ourselves,  we  obtain  the  knowledge  of  God  in 
those  attributes  which  cannot,  in  the  least  degree,  be  found  in 
created  beings, — such  as,  self-existence,  independence,  infinity, 
unsuccessive  eternity,  immutability,  &c.  2.  By  ascribing  to 
him,  in  the  greatest  possible  measure  and  degree,  whatever  ex- 
cellence is  found  in  the  creature,  we  obtain  the  knowledge  of 
God  in  those  attributes  which  are  just  visible  in  the  creatures, — 
such  as,  knowledge,  wisdom,  power,  holiness,  justice,  goodness, 
and  truth. 

Obs.  16. — The  attributes  or  perfections  of  God  are  commonly 
distinguished  into  communicable  and  incommunicable,  or  imit- 
able  and  inimitable. 

1.  The  incommunicable  attributes  of  God  are,  his  infinity. 


32  NATURE  AND  PERFECTIONS  OF  GOD. 

eternity,  and  unchangeableness  ;  and  they  are  so  called,  because 
no  trace  of  them  is  to  be  found  in  the  creatures. 

2.  The  communicable  attributes  of  God  are,  his  being,  wisdom, 
power,  holiness,  justice,  goodness,  and  truth ;  and  they  are  so 
called,  because  some  faint  but  imperfect  resemblance  of  them  is 
to  be  found  among  the  creatures. 

Although  we,  on  account  of  our  weakness  and  imperfection, 
must  speak  and  think  of  the  divine  attributes  or  perfections 
separately,  yet  we  must  ever  remember,  that  they  are  neither 
distinct  from  God  himself,  or  the  divine  essence,  nor  separable 
from  one  another ;  but  that  they  are  altogether  the  one  infinite 
perfection  of  the  divine  nature. 

Obs.  17. — God  is  infinite  in  his  being  and  perfections. 

The  infinity  of  God  is  that  essential  perfection  of  his  nature, 
by  which  all  things  in  his  essence  or  being  are  known  to  be  with- 
out measure  and  quantity.  And  hence  his  being  and  perfections 
are  incomprehensible. 

God  is  infinite  in  respect  of  his  being ;  for  our  finite  under- 
standings can  form  no  adequate  concej>tion  of  his  nature.  He  is 
also  infinite  in  respect  of  all  his  glorious  perfections, — wisdom, 
power,  holiness,  justice,  goodness,  and  truth. — Rom.  xi.  33 ;  Job 
xxvi.  14,  and  xlii.  2;  Isa.  vi.  3;  Rev.  iv.  18,  and  xv.  4;  Deut. 
xxxii.  4 ;  Rev.  xv.  31 ;  1  Chron.  xvi.  34 ;  Exod.  xxxiv.  6 ;  Ps. 
cxlv.  9 ;  Numb,  xxiii.  19 ;  Deut.  vii.  9 ;  Ps.  cxix.  89,  90,  and 
cxlvi.  6. 

In  the  infinity  of  God  are  included  the  following  things : — 
1.  His  incomprehensibility  $  or  his  infinitely  transcending  the 
utmost  or  most  enlarged  capacity  of  angels  and  of  men,  with  re- 
spect to  his  essence,  or  being  and  perfections. — Ps.  cxlv.  3;  Job 
xxxvi.  26.  2.  His  immensity ;  or  that  perfection  of  his  nature, 
by  which  he  is  wherever  any  space  or  any  creature  can  be.  And 
hence  it  includes, — 3.  His  omnipresence ;  or  that  perfection  of 
his  nature,  by  which  he  is  most  intimately  present  with  all.  his 
creatures  in  every  place ;  and  fills  all  places  at  once — heaven,  and 
earth,  and  hell — with  his  essential  presence. — 1  Kings  viii.  27. 

Although  God  is  essentially  present  every  where,  yet  he  mani- 
fests his  presence  in  a  peculiar  manner  in  heaven.  He  is  also 
peculiarly  present  with  his  Church  on  earth,  in  the  institutions 
and  ordinances  of  his  appointment. — Matt,  xviii.  20.  With  his 
saints,  by  his  Spirit  dwelling  in  them,  and  manifesting  to  them 
his  gracious  favour  and  support. — Eph.  ii.  22.  And  with  the 
Church  invisible  above,  by  the  bright,  and  glorious,  and  immedi- 
ate displays  of  his  goodness  and  excellencies.  We  may  here 
observe,  that  he  is  also  present  in  hell,  where  he  displays  his 
awful  and  tremendous  power  and  justice  on  devils  and  wicked 
men,  whom  he  preserves  in  endless  existence,  that  they  may 
endure  the  effects  of  his  wrath  for  ever. — Matt.  xxv.  46. 


NATURE  AND  PERFECTIONS  OF  GOD.  33 

Obs.  18. — God  is  eternal  in  his  being  and  perfections. 

The  eternity  of  God  is  that  perfection  of  his  nature  by  which 
he  continually  exists,  without  beginning  or  end,  or  succession  of 
duration. — Ps.  xc.  2,  cii.  12-27,  and  xc.  4 ;  2  Pet.  iii.  8. 

God  is  said  in  Scripture  to  be  eternal,  because  he  had  no  be- 
ginning, and  is  the  same  yesterday,  to-day,  and  for  ever ;  and 
also,  because  he  is  the  author  of  eternal  duration  to  others. 

The  eternity  of  God,  and  that  of  angels  and  souls  of  men, 
differ  in  the  following  respects  : — The  eternity  of  angels  and  souls 
of  men  means  only,  that  they  shall  have  no  end ;  but  the  eternity 
of  God  means,  that  he  had  no  beginning,  that  he  has  no  succes- 
sion, and  that  he  shall  have  no  end.  The  eternity  of  angels  and 
spirits  is  neither  essential,  nor  absolute,  nor  independent;  but 
the  eternity  of  God  is  both  essential,  and  absolute,  and  indepen- 
dent.—Ps.  xc.  2-4,  and  cii.  27 ;  2  Pet.  iii.  8. 

Obs.  19. — God  is  unchangeable  in  his  being  and  perfections. 

The  unchangeableness  or  immutability  of  God  is  that  attribute 
of  his  nature  by  which  it  is  impossible  for  him  to  undergo  the 
least  possible  change,  but  continues  always  the  same. 

This  perfection  of  God  may  be  proved  both  from  reason  and 
from  Scripture.  1.  Reason  informs  us,  that,  were  God  change- 
able, the  change  must  be  either  for  the  better  or  for  the  worse. 
But  from  each  of  these  suppositions  an  absurdity  arises.  If  the 
change  were  to  the  better,  it  would  be  inconsistent  with  the  per- 
fection of  God,  who  sees  the  end  from  the  beginning,  and  all 
whose  works  are  done  in  consummate  wisdom.  If  it  were  to  the 
worse,  it  would  also  derogate  from  his  perfection,  inasmuch  as  it 
would  indicate,  that  he  did  not  know  from  eternity  what  would 
take  place  in  time ;  to  assert  which  would  be  the  same  as  to  deny 
his  existence.  2.  This  perfection  is  proved  from  Scripture  by 
these  and  many  other  passages :  Numb,  xxiii.  19 ;  1  Sam.  xv. 
29 ;  Isa.  xlvi.  10 ;  Mai.  iii.  6 ;  Heb.  vi.  17,  18 ;  James  i.  17. 

God  is  unchangeable, — 1.  In  his  existence.  He  cannot  cease 
to  be. — 1  Tim.  i.  17,  and  vi.  16.  2.  In  his  nature  or  essence. 
He  cannot  cease  to  be  what  he  is  in  every  perfection.  3.  In  his 
purposes. — Isa.  xlvi.  10,  and  xiv.  24.  4.  In  his  promises  to  his 
people;  in  his  threatenings  against  the  wicked;  and  in  all  his 
predictions. — Numb,  xxiii.  19.     5.  In  his  duration. — Ps.  cii.  27. 

Although  angels  and  glorified  spirits  are  unchangeable,  as  well 
as  God  ;  yet  their  unchangeableness  differs  from  his  in  this  re- 
spect,— that  they  receive  it  from  him,  and  have  it  not  in  their 
own  nature. 

It  is  said,  indeed,  in  several  passages  of  Scripture  (such  as 
Gen.  vi.  6 ;  Jonah  iii.  10 ;  and  1  Sam.  xv.  11)  that  God  repents  ; 
but  by  repentance,  in  these  and  similar  passages,  we  are  to  under- 
stand only  an  alteration  of  the  outward  dispensations  of  his  pro- 


34  NATURE  AND  PERFECTIONS  OF  GOD. 

vidence,  according  to  his  knowledge  of  all  things  in  every  relation 
and  circumstance  respecting  them.  We  are  by  no  meany  io 
attribute  to  him  any  change  of  mind;  for  in  this  respect  it  is 
impossible  for  God  to  change. — Job  xxiii.  13.  Every,  change 
which  the  Scriptures  attribute  to  him,  is  in  reality  a  change  only 
in  the  creatures. 

Obs.  20, — God  alone  is  infinite,  eternal,  and  unchangeable  in 
his  being. 

The  being  or  essence  of  God  is  his  glorious  and  transcendent 
nature,  by  which  he  is  what  he  is — infinitely  blessed  in  himself, 
and  comprehended  by  none  but  himself ;  for  finitude  cannot  com- 
prehend infinitude. 

The  highest  perfection  of  being  is  that  which  can  neither  be 
increased  nor  diminished,  and  which  is  independent  of  any  other 
being  whatever. — Job  xxxv.  6-8. 

Being,  in  this  proper  and  strict  sense  of  the  word,  can  be  as- 
cribed to  none  but  to  God  alone ;  for  although  the  heavens  and 
the  earth,  and  angels  and  men,  have  a  being,  yet  there  is  no 
infinite,  eternal,  and  unchangeable  being  but  God.  He  alone 
can  say,  "  I  am  that  I  am." — Exod.  iii.  14. 

Obs.  21. — God  is  infinitely  wise. 

The  wisdom  of  God  is  that  attribute  or  perfection  of  his  nature, 
by  which  he  perfectly  knows  himself,  and  all  things  which  have 
been,  which  are,  and  which  shall  be,  or  can  possibly  be,  together 
with  the  reasons  of  them. 

In  the  wisdom  of  God  are  included, — 1.  His  knowledge,  or 
omniscience,  or  that  perfection  of  his  nature  by  which  he  discovers 
objects,  or  by  which  he  knows  all  things. — Prov.  xv.  3;  Gen.  vi. 
5.  2.  His  wisdom,  properly  so  called,  or  that  perfection  of  his 
nature  by  which  he  directs  all  things  to  the  best  ends,  and  to  the 
very  ends  for  which  he  gave  them  existence. — Acts  xv.  18. 

We  may  here  observe,  that  God  knows  things,  not  as  man 
knows  them,  by  succession  of  ideas,  but  by  one  single  intuitive 
glance,  distinctly,  comprehensively,  in  every  circumstance  re- 
specting them,  and  infallibly. 

The  wisdom  of  God  appears, — 1.  In  the  works  of  creation  :  in 
the  beautiful  order  and  variety  of  all  things. — Ps.  civ.  24  and 
cxxxvi.  5;  Prov.  iii.  19.  2.  In  the  works  of  providence:  in 
upholding  all  things  in  being ;  and  in  so  ordering  them  as  to  ful- 
fil all  his  pleasure.  3.  In  the  work  of  redemption ;  both  in  its 
contrivance,  its  accomplishment,  and  its  application. 

Obs.  22.— God  is  infinitely  powerful. 

The  power  of  God  is  that  perfection  of  his  nature  by  which  he 
is  able  to  effect  all  things,  or  do  whatever  he  willeth  or  can  will ; 
or  by  which  he  can  do  what  seemeth  good  unto  him,  in  heaven, 


NATURE  AND  PERFECTIONS  OF  GOD.  35 

on  earth,  in  hell,  in  the  seas,  and  in  all  deep  places. — Ps.  cxxxv. 
6;  Dan.  iv.  35.  t.t 

In  Scripture,  the  power  is  expressed, — 1.  Positively. — Ps.  lxii. 
11  •  Gen.  xvii.  1 ;  Job  xlii.  2,  ix.  4,  xxxvii.  23;  Ps.  xxxv.  10. 
2.  Negatively ;  or  by  removing  from  him  all  imperfection  in 
power,  or  air  weakness. — Gen.  xviii.  14;  Jer.  xxxii.  17;  Luke  i. 
37.  3.  Metaphorically;  by  his  arm, — Ps.  xcviii.  1;  right 
hand, — Ps.  lxiii.  8 ;  stretched-out  arm, — Exod.  vi.  6  ;  arm  of 
strength, — Isa.  lxii.  8 ;  and  glorious  arm, — Isa.  lxiii.  12,  &c. 

The  power  of  God  is  displayed, — 1.  In  the  creation  of  the 
world,  and  of  all  things  in  it. — Rom.  i.  20 ;  Ps.  xxxiii.  9.  2. 
In  providence.— Col.  i.  17;  Heb.  i.  3;  Ps.  lxxvi.  10.  And 
here  we  may  observe,  that  God's  power  has  been  displayed  in 
erecting  a  Church  in  the  world,  and  in  preserving  it,  notwith- 
standing all  the  persecutions  and  sufferings  to  which  it  has  been 
subjected.  3.  In  the  work  of  redemption  by  Jesus  Christ ;  in 
his  incarnation ;  in  the  miraculous  union  of  his  two  natures  in 
one  person ;  in  the  numerous  miracles  which  he  performed ;  in 
supporting  his  human  nature  under  that  load  of  wrath  which  was 
due  to  us  for  our  transgressions ;  and  in  raising  him  from  the 
dead.  4.  In  the  conviction  and  conversion  of  sinners, — for  it 
requires  the  same  power  to  raise  a  sinner,  dead  in  sins,  to  spiritual 
life,  that  it  required  to  raise  Christ  from  the  dead ;  and  in  pre- 
serving the  graces  of  his  people  amidst  all  the  afflictions'  and 
temptations  to  which  they  are  exposed. — 1  Pet.  i.  5. 

We  may  here  also  observe,  that,  although  there  are  some  things 
which  God  can  neither  will  nor  do,  yet  this  implies  no  imperfec- 
tion in  his  power.  He  cannot  do  such  things  as  are  contrary  to 
his  nature ;  as  to  cease  to  exist,  or  to  destroy  himself.  He  can 
neither  will  nor  do  such  things  as  imply  weakness  or  imperfec- 
tion; as  to  lie,  or  to  deny  himself. — -Tit.  i.  12;  2  Tim.  ii.  13. 
He  cannot  do  such  things  as  imply  a  contradiction. 

Obs.  23. — God  is  infinitely  holy. 

The  holiness  of  God  is  that  essential  perfection  of  his  nature 
by  which  he  contemplates  the  untainted  purity  of  hi3  essence, 
and  delights  in  it ;  loves  righteousness,  and  hates  evil,  as  that 
exceeding  sinful  thing  which  his  soul  abhorreth. 

This  perfection  of  Deity  is  largely  exhibited  in  Scripture :  for 
every  thing  relating  to  God  is  called  holy.  Holiness  is  ascribed 
to  each  of  the  persons  in  the  Godhead ;  and  the  third  person  is 
frequently  called  the  Holy  Ghost,  or  the  Holy  Spirit. — John  xvii. 
11;  Ps.  xvi.  10.  Heaven  is  called  God's  holy  habitation,  and  the 
habitation  of  his  Holiness. — Deut.  xxvi.  15;  Isa.  lxiii.  15.  The 
Sabbath  is  called  holy. — Exod.  xvi.  23,  and  xxxi.  14.  The 
Church  is  called  holy,  under  different  terms ;  as  the  Holy  Sanc- 
tuary,— Lev.  xvi.  33 ;  the  Holy  House. — Lev.  xxvii.  14.  God's 
people  are  called  holy. — Dan.  xii.  7.     His  angels  are  called  holy. 


36  NATURE  AND  PERFECTIONS  OF  GOD. 

— Matt.  xxv.  31.  His  ministers  are  called  holy. — 2  Pet.  i.  21. 
And  many  other  things  relating  to  God  are  called  holy. — Ps.  xiv. 
5,  17 ;  1  Sam.  ii.  2. 

We  may  here  observe,  that  God  puts  a  peculiar  honour  upon 
his  holiness  ;  for  he  singles  it  out  as  that  attribute  by  -which  he 
swears,  that  he  will  accomplish  whatever  he  hath  spoken.— Ps. 
lxxxix.  35  ;  Amos  iv.  2. 

The  holiness  of  God  appears, — 1.  In  the  works  of  creation. 
Every  creature  capable  of  holiness  was  made  perfectly  holy. 
Angels  were  made  holy,  and  man  was  made  holy. — Gen.  i.  2/  ; 
Eccl.  vii.  29.  2.  In  his  works  of  providence :  in  casting  the 
angels  that  sinned  out  of  heaven ;  in  thrusting  man  out  of  para- 
dise, when  he  rebelled  against  him  ;  in  the  destruction  of  the  old 
world  by  water,  and  of  Sodom  and  Gomorrah  by  fire  and  brim- 
stone ;  in  the  punishments  inflicted  on  the  Israelites  in  the  wil- 
derness, and  in  the  destruction  of  Jerusalem  by  the  Romans ; 
and  in  his  conduct  towards  his  own  people,  when  they  transgress 
his  just  and  holy  commandments.  3.  In  his  Word,  or  in  the 
Scriptures,  which  are  called  the  Holy  Scriptures. — Rom.  i.  2. 
His  Word  is  holy  in  its  commands,  in  its  promises,  and  in  its 
threatenings. — Ps.  cv.  42;  2  Pet.  i.  4.  4.  In  the  work  of  re- 
demption. All  the  instances  which  God  hath  given  of  his  hatred 
at  sin,  are  nothing  when  compared  with  the  display  which  he 
hath  given  of  his  holiness  in  the  sufferings  and  death  of  his  only 
Son,  who  was  his  delight  from  everlasting ! 

Obs.  24. — God  is  infinitely  just. 

The  justice  of  God  is  that  perfection  of  his  nature  by  which  he 
is  infinitely  righteous  in  himself,  and  just  in  all  his  works  and 
ways  towards  all  the  creatures  which  he  hath  made. 

The  justice  of  God  is  exhibited  in  Scripture, — 1.  Positively; 
when  God  is  expressly  called  just. — Deut.  xxxii.  4 ;  Isa.  xlv. 
21;  Acts  vii.  52.  2.  Negatively;  when  injustice  of  every  kind, 
and  in  every  degree,  is  removed  from  him. — Rom.  iii.  5  ;  Deut. 
xxxii.  4;  Heb.  i.  10;  Ps.  xcii.  15.  3.  This  perfection  is  also 
exhibited  when  he  is  said  to  render  to  every  man  according  to 
his  works,  &c. — Deut.  vi.  30  ;  Job  xxxiii.  26  ;  Jer.  xvii.  10,  &c. 

The  justice  of  God  has  been  distinguished  into  various  kinds  ; 
such  as  his  legislative  justice,  his  distributive  justice,  his  remu- 
nerative justice,  and  his  vindictive  justice :  according  to  the 
various  ways  which  he  adopts  in  executing  it. 

1.  God's  legislative  justice  is  his  giving  just  laws  to  the  rational 
creation,  by  which  it  is  bound  to  obey  and  to  submit  to  his  will 
in  all  things. 

2.  God's  distributive  justice  is  his  constant  will  and  purpose 
to  render  to  rational  creatures  their  due,  according  to  law,  with- 
out respect  of  persons. — Job  xxxiv.  11 ;  1  Pet.  i.  17. 

3.  God's  remunerative  justice  is  his  rewarding  the  sincere 


NATURE  AND  PERFECTIONS  OF  GOD.  37 

though  imperfect  obedience  of  his  people  to  the  law,  as  a  rule  of 
life,  with  the  enjoyment  of  himself  in  glory.  But  then  this 
reward  is  entirely  of  free  grace,  and  not  of  debt.  It  is  not  on 
account  of  any  worthiness  in  their  obedience,  but  only  on  account 
of  what  Christ  has  merited  by  his  obedience  and  sufferings. — 
Heb.  v.  9;  1  Tim.  iv.  8;  Ps.  lviii.  11;  Ps.  xix.  11;  Rom.  iv. 
4,  5 ;  Ps.  cxv.  1 ;  1  Pet.  ii.  5. 

4.  God's  vindictive  justice  is  his  punishing  sin  in  the  sinner, 
and  taking  vengeance  on  all  those  who  disobey  his  holy  and  just 
commandments. 

The  justice  of  God  is  displayed  in  various  ways.  1.  It  is  dis- 
played in  providence  :  in  the  judgments  which  he  executeth. — > 
Ps.  ix.  16.  2.  It  was  displayed  in  a  very  striking  manner  in 
the  sufferings  and  death  of  the  Lord  Jesus  Christ.  God  cannot, 
in  consistency  with  his  perfections,  and  he  will  not,  pardon  sin 
without  a  satisfaction.  3.  It  shall  be  signally  displayed  at  the 
general  judgment ;  for  he  hath  appointed  a  day  in  which  he  will 
judge  the  world  "  in  righteousness." — Acts  xvii.  31.  4.  It  shall 
ue  signally  displayed  in  the  everlasting  punishment  of  fallen  spi- 
rits, and  of  sinners  of  mankind  condemned  at  the  last  day. — Jude 
6 ;  2  Pet.  ii.  4. 

Obs.  25. — God  is  infinitely  good  and  merciful. 

The  goodness  of  God  is  that  perfection  of  his  nature  by  which 
he  is  infinitely  good  in  himself,  and  bestows  on  all  his  creatures 
what  they  can  receive  of  his  goodness  in  this  world. — Ps.  cxlv.  9, 
and  cxxxvi.  1. 

The  goodness  of  God  is  commonly  distinguished  into  absolute 
and  relative.  1.  His  absolute  goodness  is  that  essential  goodness 
of  his  nature  which  can  be  imparted  to  none.  2.  His  relative 
goodness  is  that  which  he  bestows  upon  his  creatures. 

In  Scripture  the  goodness  of  God  is  distinguished  by  different 
names,  according  to  the  manner  in  which,  and  the  objects  about 
which,  it  is  exercised.  As  it  inclines  him  to  promote  the  happi- 
ness of  his  creatures,  and  to  delight  in  them,  it  is  called  love.  As 
it  inclines  him  to  supply  their  wants,  which  he  is  not  bound  to 
do,  it  is  called  bounty. — Ps.  cxvi.  7.  As  it  inclines  him  to  mani- 
fest himself  to  the  undeserving,  or  to  those  who  deserve  nothing 
but  what  is  evil,  it  is  called  grace. — Rom.  iii.  24.  As  it  inclines 
him  not  to  execute  judgment  immediately  on  the  sinner,  but  to 
forbear  for  a  time,  it  is  called  pa'ience  or  long-suffering. — Exod. 
xxxiv.  6 ;  2  Pet.  iii.  9 ;  1  Pet.  iii.  20,  &c. 

The  goodness  of  God  is  displayed, — 1.  In  the  works  of  crea- 
tion :  in  giving  being  to  so  many  things,  of  which  he  stood  in  no 
need,  and  without  which  he  was  infinitely  happy.  But  especially 
in  the  creation  of  man :  in  making  him  for  his  worship  and  ser- 
vice in  this  world,  and  for  the  enjoyment  of  him  in  the  world  to 
come.     2.  In  the  works  of  providence  :  in  respect  of  which  it  is 

D 


38  NATURE  AND  PERFECTIONS  OF  GOD. 

either  common  or  special.  The  common  goodness  of  God  is  that 
which  he  hestows  on  all  his  creatures,  rational  and  irrational, 
without  distinction. — Ps.  xxxiii.  5,  and  xxxvi.  6 ;  Matt.  v.  45. 
His  s-pecia  I  goodness  is  that  which  he  manifests  to  a  certain  num- 
ber of  lost  mankind  in  their  redemption  through  Jesus  Christ. — 
John  iii.  16,  and  xv.  13.  3.  The  goodness  of  God  will  be  dis- 
played in  a  glorious  manner  at  the  "  day  of  final  retribution/' — 
Ps.  xxxi.  19 ;  Matt.  xxv.  34 ;  1  Cor.  ii.  9. 

Obs.  26. — God  is  infinitely  true  and  faithful. 

The  truth  or  faithfulness  of  God  is  that  perfection  of  his  nature 
by  which  he  is  true  in  himself,  and  by  which  it  is  impossible  for 
him  not  to  fulfil  whatever  he  hath  promised,  or  not  to  bring  to 
pass  whatever  he  hath  purposed. — Deut.  xxxii.  4 ;  Exod.  xxxi  v.  6. 

We  may  here  observe,  that  this  perfection  of  God  has  respect 
chiefly  to  the  revelation  of  his  will  in  the  Scriptures. — 'Matt.  v.  18. 

The  truth  of  God  is  displayed, — 1.  In  his  works  of  providence. 
No  providential  act  which  strikes  the  observation  of  a  number  of 
mankind,  takes  place  in  the  world,  but  what  is  founded  on  the 
declarations  of  his  Word. — Gen.  viii.  22;  Ps.  xxv.  10,  and  cxi. 
7--9.  2.  In  his  Word  ;  both  in  its  promises  and  in  its  threaten- 
ings. — Matt.  xxiv.  35 ;  1  Kings  viii.  56 ;  Numb,  xxiii.  19 ;  Isa. 
xlvi.  11;  Jer.  iv.  28;  2  Sam.  vii.  28;  Isa.  xxv.  1;  Ezek.  xii. 
25;  Heb.  x.  23,  and  xi.  11;  2  Cor.  i.  20.  3.  The  truth  and 
faithfulness  of  God  will  be  fully  manifested  at  the  last  judgment. 
All  his  promises  to  his  people  in  this  world,  and  all  his  threaten- 
ings  against  the  wicked,  shall  be,  as  it  were,  concentred  here. 

INFERENCES. 

From  this  subject  we  learn  the  following  things  : — 

From  the  spirituality  of  God  we  learn. — 1.  The  necessity  of 
worshipping  bjm  in  spirit  and  in  truth.  2.  That  we  ought  to  speak 
of  God  with  reverence.  3.  The  sinfulness  of  forming  any  repre- 
sentation of  him,  either  externally  or  internally.  4.  That  God 
alone  can  be  the  chief  good  of  our  souls,  wrhich  are  spirits. 

From  the  infinity  of  God,  and  the  attributes  included  in  it,  we 
learn, — 1.  That  no  affliction  or  temptation  can  befall  the  righte- 
ous without  his  knowledge  and  sympathy.  2.  That  God  is  well 
acquainted  with  the  most  secret  retirements  of  the  sinner.  3.  That 
if  the  sinner  continue  to  go  on  in  his  sins,  God  will  be  present 
with  him  in  the  place  of  everlasting  punishment,  displaying  his 
awful  justice  for  ever. 

From  the  eternity  of  God  we  learn, — 1.  That  the  righteous 
have  reason  to  rejoice,  because  their  God  liveth  and  reigneth  for 
evermore.  2.  That  the  wicked  have  great  reason  to  tremble. 
Eternity  is  a  word  which  will  break  the  hearts  of  sinners  in  that 
place  which  mercy  never  enters. 

From  the  unchangeableness  of  God  we  learn, — 1.  That  it  is  a 


NATURE  AND  PERFECTIONS  OF  GOD.  39 

source  of  strong  consolation  to  the  righteous,  that  God  rests  in 
his  love;  that  whom  he  loveth,  he  loveth  to  the  end.  2.  What 
terror  the  consideration  of  the  unchangeable  purpose  of  God  con- 
cerning the  wicked  may  cause  to  arise  in  their  minds. 

From  the  being  of  God  we  learn, — 1.  That  he  will  assuredly 
accomplish  all  his  purposes  to  his  people.  2.  The  necessity  of 
an  interest  in  this  God,  whose  name  is  "  I  am,"  and  who  re- 
maineth  unchangeably  the  same. 

From  the  wisdom  of  God  we  learn, — 1 .  That  no  evil  can  be- 
fall the  righteous  which  shall  not  work  for  their  spiritual  good. 
— Job  v.  l3 ;  Rom.  viii.  28.  2.  That  God  is  acquainted  with 
the  thoughts  of  the  heart,  and  with  the  secret  wickedness  of  the 
sinner,  although  concealed  from  the  world. — Heb.  iv.  13.  3.  The 
necessity  of  worshipping  God  in  spirit  and  in  truth ;  seeing  he 
knows  whether  our  hearts  are  right  in  his  sight  or  not.  4.  Gra- 
titude to  God  for  the  wonderful  display  of  his  wisdom  in  the  plan 
of  redemption. 

From  the  power  of  God  we  learn, — 1.  That  he  will  perform 
whatever  he  hath  promised.  2.  That  the  people  of  God  ought 
to  trust  in  him  in  the  greatest  difficulties.  3.  To  learn  to  do 
well ;  to  cease  to  do  evil :  God  is  able  to  save ;  he  has  power  to 
destroy.  4.  That  sinners  ought  to  take  warning  to  flee  from 
the  wrath  to  come. — Job  ix.  4.  5.  To  beware  of  abusing  the 
power  of  God,  by  "limiting  the  Holy  One  of  Israel." — Ps. 
Ixxviii.  19-41. 

From  the  holiness  of  God  w©  learn, — 1.  The  contrariety  of  sin 
to  his  spotless  nature.  2.  The  danger  to  which  they  expose 
themselves,  who  are  strangers  to  holiness,  or  who  love  the  ways 
of  sin.  3.  The  necessity  of  evangelical  holiness,  without  which 
no  man  shall  see  the  Lord. — 2  Cor.  vi.  17.  4.  The  necessity  of 
hating  sin  with  a  perfect  hatred,  of  walking  in  the  ways  of  God, 
and  of  obeying  his  commandments.  5.  The  necessity  of  an  in- 
terest in  Jesus  Christ,  in  whose  righteousness  alone  we  can  stand 
with  confidence  before  God. 

From  the  justice  of  God  we  learn, — 1.  That  we  ought  to  acknow- 
ledge his  ways  towards  us  to  be  faithfulness  and  truth.  2.  That 
he  will  not  allow  sin  to  pass  with  impunity.  3.  The  danger  of 
impenitence.  4.  The  truth  of  the  general  judgment.  5.  That 
we  ought  to  endeavour  to  imitate  God  in  justice. — Mic.  vi.  8 
Matt.  xxii.  21. 

From  the  goodness  of  God  we  learn, — 1:  That  God  alone  ia 
the  portion  of  the  soul.     2.  To  beware  of  abusing  his  goodness. 

3.  Gratitude  to  him  for  the  goodness  which  he  bestows  upon  ug 

4.  To  be  resigned  to  every  dispensation  of  his  providence.  5.  That 
we  ought  to  imitate  God  in  this  perfection. 

From  the  truth  of  God  we  learn, — 1.  That  we  have  most  sune 
ground  to  believe,  that  what  God  hath  said  shall  be  accomplished, 
z.  That  secure  and  careless  sinners  have  reason  to  be  afraid- 


40  UNITY  OF  GOD. 

3.  To  beware  of  hypocrisy  in  the  worship  of  God,  and  of  deceit- 
fulness  in  our  dealings  in  the  world.  4.  That  we  ought  to  imitate 
God  in  this  imitable  perfection. — Mic.  vi.  8. 

From  the  whole  we  learn, — 1.  That  the  perfections  of  God 
are  a  source  of  unspeakable  comfort  to  his  people,  and  of  in- 
describable terror  to  the  wicked.  2.  That  we  ought  more  and 
more  to  seek  after  the  knowledge  of  God  as  he  hath  revealed 
himself  in  his  Word  and  in  his  Son  Jesus  Christ ;  seeing  it  is 
life  eternal  to  know  God  and  his  Son  whom  he  hath  sent. — John 
xvii.  3. 

Unity  of  God, 

<&,  5.— &re  ttyxe  more  €)oos  tijatt  <®VLt  ? 

There  is  but  one  God  only,  the  living  and  true  God. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  there  is  but  one  God.  1  Cor.  viii.  4. — "  There  is  none 
other  God  but  one."     See  also  Deut.  vi.  4. 

2.  That  he  is  the  only  living  and  true  God.  Jer.  x.  10. — 
"  The  Lord  is  the  true  God ;  he  is  the  living  God  ;  and  an  ever- 
lasting King." 

EXPLANATION. 

Obs.  27. — There  is  but  one  God. 

This  may  be  proved  both  from  Scripture  and  reason  : — 

1.  It  is  proved  from  Scripture  positively  or  affirmatively  when 
the  Scriptures  expressly  declare  that  there  is  but  one  God, — 
Deut.  vi.  4 ;  Gal.  iii.  20 ;  Ps.  lxxxvi.  10 ;  1  Cor.  viii.  6 :  and 
negatively,  when  they  declare  that  there  are  no  other  gods  but 
one. — Deut.  xxxii.  '69  ;  Isa.  xliii.  10,  xliv.  6-8,  and  xlv.  5,  G.  It 
is  also  evident  from  the  command  in  Scripture  to,  worship  one 
God  only. — Matt.  iv.  10.  If  it  were  possible  that  there  could  be 
two  gods,  we  could  not  love  both  supremely  :  our  love  must  be 
divided;  and  our  hearts  could  not  be  given  to  God,  according  to 
his  commands. 

2.  Reason  informs  us,  that  there  is  but  one  cause  and  ultimate 
end  of  all  things  ;  and  that  there  cannot  be  two  infinite,  eternal, 
omnipotent,  and  self-existent  beings.  If  it  were  possible  that 
there  could  be  more  gods  than  one,  no  reason  can  be  assigned 
why  there  should  not  be  a  million  of  gods,  or  as  many  as  there 
are  sands  upon  the  sea- shore. 

Obs.  28.     God  is  the  living  and  true  God. 

1.  God  is  called  the  living  God, — (1.)  In  opposition  to  every 
thing  else  that  is  called  Uod.     (*J.)  because  iie  is  self- existent, 


UNITY  OF  GOD.  41 

and  the  author  of  all  natural,  spiritual,  and  eternal  life. — Acts 
xvii.  28  ;  Eph.  ii.  2 ;  Col.  iii.  3,  4. 

2.  God  is  called  the  true  God,  to  distinguish  him  from  false 
gods.  The  meaning  of  the  epithet  true  in  this  place  is,  that  God 
really  exists;  that  he  exists  in  truth,  and  not  in  imagination 
only ;  that  of  him  it  cannot  be  said,  as  of  idols,  that  he  is  no 
God ;  hut  that  he  is  the  only  true  God,  besides  whom  there  is 
and  can  be  none  else. 

The  epithets  living  and  true  are  here  connected,  because  they 
are  inseparably  united  in  the  nature  of  God.  He  who  is  the 
living  God  is  the  only  true  God ;  and  he  who  is  the  only  true 
God  is  the  only  living  God. — 1  Thess.  i.  9. 

In  Scripture  there  are  others  that  are  called  gods,  besides  the 
living  and  true  God. — 1  Cor.  viii.  5.  Moses  is  called  a  god  to 
Pharaoh,  because  he  was  sent  to  him  by  the  living  God,  to  fulfil 
his  pleasure  respecting  him  ;  and  because  he  was  the  instrument 
of  doing  what  no  created  being  could  overturn. — Exod.  vii.  1. 
Magistrates  are  called  gods,  because  they  act  in  God's  name  in 
this  world,  and  because  we  are  bound  to  obey  them. — Ps.  lxxxii. 
6 ;  Rom.  xiii.  2.  Idols  are  called  gods,  because  idolaters  think 
that  they  are  gods,  and  worship  them  as  such.  The  belly  is  called 
a  god,  because  some  regard  it  more  than  they  regard  God. — 
Phil.  iii.  19.  And  the  Devil  himself  is  called  the  god  of  this 
world,  because  of  that  power  which  is  given  him  in  the  world  by 
the  living  and  true  God,  over  the  wicked  and  the  children  of 
disobedience. — 2  Cor.  iv.  4. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  it  is  dangerous  to  hasten 
after  other  gods. — Ps.  xvi.  4.  2.  That,  seeing  there  is  but  one 
God,  our  prayers  must  be  directed  to  him  alone.  3.  That  we 
ought  to  love  him  above  all. — Ps.  lxxiii.  25.  4.  'that  we  have 
reason  to  bless  God,  that  our  lot  is  cast  in  a  land  of  light,  where 
we  hear  of  the  only  living  and  true  God.  5.  That,  seeing  God 
is  the  living  God,  his  people  may  rejoice,  because  he  abideth 
with  them  for  evermore.  6'.  That  we  ought  to  present  our  bodies 
living  sacrifices,  holy  and  acceptable  to  him ;  which  is  our  reason- 
able service. — Rom.  xii.  1.  Seeing  God  hath  given  us  life,  it  is 
but  reasonable  that  it  should  be  devoted  to  him.  7.  That,  see- 
ing God  is  the  only  true  God,  we  ought  to  worship  him  in  spirit 
and  in  truth ;  for  he  desires  truth  in  the  inward  parts,  and  de- 
lights in  spiritual  worship.  8.  That  we  ought  to  beware  of  athe- 
istical sentiments ;  of  denying  God  in  heart  or  life ;  and  of 
such  opinions  -as  lead  to  Atheism,  and  to  the  casting  off  all  fear 
of  God. 


P2 


42  TRINITY  OF  PERSONS  IN  THE  GODHEAD. 

Trinity  of  Persons  in  the  Godhead. 

CBl  6.— ^oto  manp  pmons  are  tfjrr*  in  tfje  <Koui)fa&  * 

There  are  Three  Persons  in  the  Godhead,  the  Father, 
the  Son,  and  the  Holy  Ghost ;  and  these  Three  are 
One  God,  the  same  in  substance,  equal  in  power  and 
glory. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  there  are  Three  persons  in  the  Godhead.  1  John  v,  7. 
— "  There  are  Three  that  bear  record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost." 

'2.  That  the  Father  is  God.  John  i.  18. — "  No  man  hath  seen 
God  at  any  time ;  the  only  begotten  Son,  which  is  in  the  bosom 
of  the  Father,  he  hath  declared  him.''* 

3.  That  the  Son  is  God.  Heb.  i.  8.—"  But  unto  the  Son  he 
saith,  Thy  throne,  O  God,  is  for  ever  and  ever." 

4.  That  the  Holy  Ghost  is  God.  Acts  v.  4  (compared  with 
verse  3). — "  Thou  hast  not  lied  unto  men,  but  unto  God." 

5.  That  these  Three  Persons,  the  Father,  Son,  and  Holy 
Ghost,  are  but  One  God.  1  John  v.  7. — "  These  Three  are  One." 
See  also  Deut.  vi.  4. 

6.  That  the  Father,  Son,  and  Holy  Ghost,  though  distinct 
persons,  are  the  same  in  nature  or  substance.  John  x.  30. — *•  X 
and  my  Father  are  One."  John  xv.  26. — "  The  Spirit  of  truth 
proceedeth  from  the  Father."     See  also  1  John  v.  7. 

7.  That  they  are  equal  in  power  and  glory.  Matt,  xviii.  19. — 
41  Go  ye,  therefore,  and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
See  also  John  v.  21. 

EXPLANATION. 

Obs.  29. — There  is  a  plurality  of  persons  in  the  Godhead. 
This  may  be  proved  from  the  following  passages  of  Scripture  : — 

1.  Gen.  l.  26. — Let  tis  make  man  in  our  image,  after  our  like- 
ness." No  satisfactory  reason  can  be  given,  why  the  word  for 
God  is  so  suddenly  changed  from  the  singular  to  the  plural  num- 
ber, were  we  not  to  consider  it  as  an  insinuation  of  a  plurality  of 
persons  in  the  unity  of  the  Divine  essence. 

2.  Gen.  iii.  22. — "  Behold  the  man  is  become  as  one  of  «,<?." 
This  evidently  implies  that  there  is  a  plurality  of  persons  in  the 
Godhead. 

3.  Gen.  xi.  7. — "  Let  us  go  down  and  confound  their  language." 
— meaning  the  language  of  the  builders  of  Babel.  Here  it  is  ob- 
servable, that  in  all  the  context,  there  is  no  mention  of  any,  to 
whom  God  could  thus  address  himself;  which  shows  that  there 
is  a  plurality  of  persons.     See  also  Gen.  xix.  24. 


TRINITY  OF  PERSONS  IN  THE  GODHEAD.  43 

4.  Job  xxxv.  10.— "  Where  is  God  my  Maker?"  or,  as  it  is 
in  the  original,  Makers.  t 

5.  Eccles.  xii.  I — "  Remember  now  thy  Creator  in  the  days 
of  thy  youth ;  "  or,  as  in  the  original,  Creators. 

6.  Isa.  vi.  8. — "  Whom  shall  J  send,  and  who  will  go  with  us  V 
Here  the  transition  from  the  singular  to  the  plural  number  is 
very  observable,  and  plainly  points  out  a  plurality  of  persons  in 
the  Godhead. 

Obs.  30. — There  are  Three,  and  only  TJiree  Persons,  in  the 
Godhead. 

We  may  here  observe,  that  the  doctrine  of  the  Trinity,  or  of 
Three  Persons  in  the  Godhead,  could  never  have  been  discovered 
by  the  light  of  nature  or  unassisted  reason ;  for  it  is  a  doctrine 
above  human  comprehension.  And  hence  it  is  called  by  the 
apostle  a  mystery. — Col.  ii.  2. 

This  doctrine,  however,  is  evident  from  the  following  passages 
of  Scripture : — 

1.  Ps.  xxxiii.  6. — "  By  the  Word  of  the  Lord  were  the  hea- 
vens made,  and  all  the  host  of  them  by  the  breath  of  his  mouth.'* 
Here  three  are  distinctly  pointed  out : — The  Father  ;  the  Word, 
or  the  Son  of  God ;  and  the  breath  of  his  mouth,  or,  as  it  is  else- 
where expressed  (2  Thess.  ii.  8),  the  Spirit  of  his  mouth,  which 
can  be  no  other  than  the  Holy  Ghost.  See  also  Job  xxxii.  8, 
and  xxxiii.  4. 

2.  From  the  account  given  of  the  deliverance  of  the  Israelites 
from  the  land  of  Egypt.  If  we  examine  the  different  parts  of 
this  great  deliverance ;  the  different  messages  of  God  to  Pharaoh, 
and  the  threatenings  denounced  against  him ;  and  likewise  his 
promises  to  his  own  people  ;  we  must  conclude  that  Three  Per- 
sons concurred  in  bringing  them  from  Egypt  to  the  land  of  pro- 
mise.— See  Exod.  iii.  2,  xxiii.  20,  and  xxxii.  34 ;  where,  by  the 
angel  so  often  mentioned,  we  cannot  understand  any  created 
angel ;  for  such  things  are  ascribed  to  him  as  can  be  said  of  none 
but  God.  See  Exod.  xiv.  19,  compared  with  chap.  xiii.  21.  See 
also  Isa.  Ixiii.  7-10. 

3.  Isa.  lxi,  1-3  :  where  mention  is  made  of  Three  distinct  per- 
sons,— 'the  Lord  God,  and  the  Spirit  sending  and  anointing  Him, 
that  is,  Christ. — Luke  iv.  18. 

4.  Haggai  ii.  4, 5  :  where  mention  is  made  of  Three, — the  Lord 
of  hosts ;  the  Word,  or  Jesus  Christ ;  and  the  Spirit  of  God, 
See  Isa.  xli.  14 ;  Ps.  xlv.  7. 

5.  Matt.  iii.  16,  17 :  where  mention  is  made  of  Three  distinct 
Persons,— the  Father,  the  Son,  and  the  Holy  Ghost,  the  Spirit 
of  God. 

6.  Matt,  xxviii.  19  :  where  it  is  to  be  observed,  that  the  con- 
nective particle,  and,  is  repeated  before  each  of  the  Persons  men- 
tioned, which  clearly  discovers  a  Trinity  of  Persons.    The  unity 


44  TRINITY  OF  PERSONS  IN  THE  GODHEAD. 

of  the  Godhead  is  also  here  pointed  out : — "  In  the  name"  &c, 
— not,  In  the  names. 

^  7.  2  Cor.  xiii.  14  :  the  apostolical  benediction,  where  there  is 
distinct  mention  of  Three  Persons.  The  three  blessings  for  which 
the  apostle  prays,  are  significative  of  the  different  operations  of 
the  Three  Persons  in  the  work  of  salvation ; — the  love  of  God 
hi  contriving  and  designing  it ;  the  grace  of  the  Lord  Jesus  Christ 
in  purchasing  the  blessings  of  salvation ;  and  the  communion  of 
the  Holy  Ghost  in  the  application  of  redemption ;  which  things 
can  be  applied  to  none  but  God. 

8.  John  xiv.  16, 17, 26,  and  xv.  26:  where  there  is  mention  made 
of  Three  distinct  Persons,  — the  Father,  the  Son,  and  the  Comforter. 

9.  Eph.  ii.  18  :  where  mention  is  made  of  the  Father,  to  whom 
we  have  access ;  of  the  Son  (of  whom  the  apostle  is  speaking), 
through  whom  we  have  access ;  and  of  the  Holt/  Ghost,  by  whom 
we  have  access.     See  also  Eph.  iii.  14,  &c. ;  Gal.  iv.  4,  &c. 

10.  Rev.  i.  4,  5  :  where  mention  is  made  of  the  Father,  who 
is  described  by  his  eternal  existence, — u  Who  is,  and  who  was, 
and  who  is  to  come  ;**  of  the  Holy  Ghost,  who  is  described  by 
"the  seven  spirits  which  are  before  his  throne,"  so  called  on 
account  of  his  diversity  of  gifts,  and  influences,  and  operations; 
and  of  Jesus  C/wist,  who  is  here  mentioned  last,  because  the 
apostle  was  to  enlarge  more  upon  a  description  of  him  and  his 
person,  as  manifested  in  the  flesh,  and  as  ope  with  whom  he  was 
so  intimate  while  on  earth. 

It  may  be  shown,  from  the  work  of  redemption,  that  it  is  ah- 
Folutely  necessary  that  there  should  be  Three  Persons  in  the  God- 
head. It  is  necessary  that  the  Mediator  between  God,  and  man 
who  has  violated  his  law,  should  be  infinite ;  and  if  so,  he  must 
be  both  God  and  man, — man  to  die,  and  God  to  overcome  death  ; 
and  also,  because  it  is  necessary  that  a  mediator  should  partake 
of  the  nature  of  both  parties.     But  there  must  also  be  a  third 

{>erson,  to  apply  the  purchased  redemption,  who  likewise  must 
>e  infinite ;  because  such  things  belong  to  this  part  of  redemption 
as  can  be  ascribed  to  none  but  to  God. 

Obs.  31. — The  Three  Persons  in  the  Godhead  are  distinguished 
by  their  personal  properties,  which  are  incommunicable. 

1.  The  personal  property  of  the  Father  is  to  beget  the  Son. — 
Ps.  ii.  7 ;   Heb.  i.  5,  &c. 

2.  The  personal  property  of  the  Son  is  to  be  begotten  of  the 
Father.— John  i.  14,  18. 

3.  The  personal  property  of  the  Holy  Ghost  is  to  proceed  eter- 
nally from  the  Father  and  the  Son. — John  xv.  *26;  Gal.  iv.  6; 
Bom.  viii.  9;  John  xvi.  14,  15,  xv.  26,  and  xiv.  26. 

The  difference  between  a  personal  property  and  an  essential 
property  is  this  : — A  personal  property  is  peculiar  to  one  of  the 
persons  only ;  whereas  an  essential  property  is  common  to  them  all. 


TRINITY  OF  PERSONS  IN  THE  GODHEAD.  45 

It  is  further  evident,  that  the  Three  Persons  in  the  Godhead 
are  distinct  persons,  from  their  distinct  operations  in  the  work  of 
redemption.  In  Scripture,  we  find  the  Father  contriving  and 
ordaining  it,  the  Son  purchasing  its  blessings,  and  the  Holy  Ghost 
applying  them. 

The  calling  of  the  Father  the  first,  the  Son  the  second,  and  the 
Holy  Ghost  the  third  person  in  the  Godhead,  does  not  imply  any 
inequality  among  them ;  for  these  are  only  terms  of  order,  and 
imply  no  superiority  either  of  nature,  or  exoellence,  or  duration. 
See  2  Cor.  xiii.  4,  where  the  Son  is  mentioned  before  the  Father ; 
and  Rev.  i.  4,  5,  where  the  Holy  Spirit  is  named  before  the  Son. 

We  may  here  remark,  that  the  assertion  that  there  are  Three 
Persons  in  the  Godhead  with  distinct  personal  properties,  does 
not  in  the  least  infer  any  separation  or  division  in  the^  divine 
essence ;  for  the  Persons  in  the  Godhead  are  not  separated,  but 
distinguished  from  one  another  by  their  personal  properties.  As 
the  unity  of  the  essence  does  not  confound  the  Persons,  so  the 
distinction  of  Persons  does  not  imply  any  division  of  the 
essence. 

Obs.  32. — The  Father  is  God,  the  Son  is  God,  and  the  Holy 
Ghost  is  God. 

That  the  Father  is  God,  is  evident  from  the  following  things  : — 

1.  In  Scripture,  all  the  perfections  already  considered,  which 
necessarily  belong  to  God,  are  ascribed  to  him. — John  v.  26 ; 
Rom.  i.  4,  &c. 

2.  Works  are  ascribed  to  him  which  can  be  ascribed  to  none 
but  God. 

3.  That  worship  is  performed  to  him  which  it  would  be  gross 
idolatry  to  offer  to  any  created  being. — John  xi.  41,  42,  and  xii. 

27,  28,  &c. 

That  the  Son  is  God,  is  evident  from  the  following  things  : — 

1.  He  is  expressly  called  God. — Rom.  ix.  5.  The  true  God 
and  eternal  life. — 1  John  v.  20.  The  great  God. — Tit.  ii.  13. 
The  mighty  God. — Isa.  ix.  6.  The  Lord  or  Jehovah, — Mai.  iii. 
1 ;  which  is  the  incommunicable  name  of  God. 

2.  He  is  represented  as  possessed  of  Divine  attributes.  Eter- 
nity is  ascribed  to  him. — Mic.  v.  2.  Immutability. — Heb.  xiii.  8. 
Omniscience. — John  xxi.  17.  Omnipotence. — Rev.  i.  8.  Omni- 
presence.— Matt,  xxviii.  20.  Supremacy. — Rom.  ix.  5.  See 
also  Rev.  i.  11;  Phil.  iii.  20,  21 ;  Rev.  i.  32;  Ps.  cii.  27;  Heb. 
i.  10,  and  xiii.  8. 

3.  Works  peculiar  to  God  are  ascribed  to  him.  The  creation 
and  preservation  of  all  things. — Col.  i.  16,  17.  The  purchasing 
of  eternal  redemption. — Heb.  ix.  12.  The  working  of  miracles 
by  his  own  power. — Mark  v.  41.  The  forgiveness  of  sins. — ■ 
Mark  ii.  5.     The  raising  of  the  dead  at  the  last  day. — John  v. 

28,  29.     The  judging  of  the  world.— Rom.  xiv.  10. 


46  TRINITY  OF  PERSONS  IN  THE  GODHEAD. 

4.  We  are  commanded  to  give  the  same  divine  worship  to  him 
which  is  due  to  the  Father. — John  v.  23.  To  believe  on  him 
equally  with  the  Father. — John  xiv.  1.  And  to  be  baptized  in 
his  name,  as  well  as  in  the  name  of  the  Father. — Matt,  xxviii.  19. 
See  also  1  Cor.  xvi.  22 ;  Heb.  i.  8 ;  Phil.  ii.  10. 

We  may  here  observe,  that  when  Christ  saith  that  "  his  Father 
is  greater  than  he"  (John  xiv.  28),  he  does  not  mean  that  he  is 
greater  with  respect  to  his  nature,  but  with  respect  to  his  office 
as  Mediator ;  in  which  respect  he  is  the  Father's  servant. — Isa. 
xlii.  1. 

That  the  Roly  Ghost  is  God,  is  evident  from  the  following 
things : — 

1.  Names  peculiar  to  the  Most  High  God  are  ascribed  to 
him.  He  is  expressly  called  Jehovah. — Numb.  xii.  6.  See 
also  1  Pet.  i.  11 ;  2  Pet.  i.  21.  He  is  called  God.— Acts  v.  3, ,4. 
The  Most  High  God. — Ps.  lxxviii.  5b'}  compared  with  Heb.  iii. 

2.  Attributes  peculiar  to  the  Most  High  fxod  are  ascribed  to 
him.  Eternity  is  ascribed  to  him. — Gen.  i.  1,2.  Omnipresence. 
— Ps.  cxxxix.  7.  Omniscience. — 1  Cor.  ii.  10,  11.  Almighty 
power. — Acts  vi.  10,  &c. 

3.  Works  peculiar  to  God  alone  are  ascribed  to  him. — Gen.  i.  2; 
Ps.  xxxiii.  6,  and  civ.  30;  Matt.  xii.  28;  Rom.  viii.  11. 

4.  Worship  peculiar  to  God  alone  is  ascribed  to  him,  and  re- 
quired to  be  paid  to  him.  In  his  name,  as  well  as  in  the  name 
of  the  Father  and  the  Son,  are  we  baptized.  Prayer  is  com- 
manded to  be  performed  to  him. — Acts  iv.  23,  &c,  compared 
with  2  Sam.  xxiii.  2,  &c.  And  solemn  benedictions  are  pro- 
nounced in  his  name. — 2  Cor.  xiii.  14. 

Obs.  33.— i-The  belief  of  the  doctrine  of  the  Trinity  is  absolutely 
necessary  to  eternal  salvation. 

Without  the  knowledge  and  belief  of  this  doctrine,  we  can 
have  no  real  knowledge  of  the  new  covenant,  in  which  the  Three 
Persons  in  the  Godhead  have  such  a  conspicuous  place.  This 
doctrine  runs  through  the  whole  of  religion  ;  so  that,  if  we  believe 
not  in  it,  we  can  have  no  saving  faith,  no  saving  acquaintance 
with  God. — John  xvii.  3,  v.  23,  and  xv.  23. 

This  doctrine  likewise  affects  the  whole  of  our  obedience ;  and 
all  our  comforts,  both  of  a  temporal  and  of  a  spiritual  nature, 
flow  from  it.  -Believers  hold  communion  with  God  the  Father, 
Son,  and  Holy  Ghost ; — with  the  Father,  in  contemplating  the 
love  which  he  hath  displayed  in  sending  his  Son  into  the  world 
to  be  a  propitiation  for  their  sins,  and  in  admiring  the  riches  of 
his  grace,  who  thought  upon  them  in  their  low  estate ; — with  the 
Son,  in  what  he  hath  done  for  them  in  the  various  offices  which 
he  executes,  in  every  relation  in  which  he  stands  to  them,  and 
in  which  they  appropriate  him ; — and  with  the  Holy  Ghost,  in 


NATURE  AND  CHARACTER  OF  GOD'S  DECREES.      47 

his  various  gifts  and  graces,  influences  and  operations,  which  are 
all  suited  to  their  every  case. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  we  must  worship  the 
Father,  in  Christ  the  Son,  by  the  Holy  Spirit ;  and  thaty  when 
we  pray,  we  must  ask  the  Father,  in  the  name  of  the  Son,  by  the 
Holy  Spirit. — Eph.  ii.  18,  and  v.  20.  2.  To  prize  the  Word  of 
God,  from  which  alone  we  can  discover  the  doctrine  of  the 
Trinity,  and  which  alone  must  be  the  rule  of  our  faith.  3.  What 
ought  to  be  the  portion  of  the  soul — a  Three-One  God,  with 
whom  alone  is  salvation. 


CHAPTER  II. 


CONCERNING     GOD'S     DOINGS     WITH     RESPECT     TO     HIS 

CREATURES  : UNDER  WHICH   ARE    CONSIDERED    THE 

NATURE  AND  CHARACTER  OF  GOD'S  DECREES,  AND 
THE  EXECUTION  OF  THEM  IN  THE  WORKS  OF  CREA- 
TION AND  PROVIDENCE. 


SECT.  I.— OF  THE  NATURE  AND  CHARACTER  OF  GOD's  DECREES. 

&  7.— 08$*i  are  tlje  teroea  of  <SoD  ? 

The  decrees  of  God  are  his  eternal  purpose,  according 
to  the  counsel  of  his  will,  whereby,  for  his  own  glory, 
lie  hath  foreordained  whatsoever  comes  to  pass. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  God  hath  formed  certain  decrees  or  purposes.  Eph. 
i.  11. — "Being  predestinated  according  to  the  purpose  of  him 
who  worketh  all  things  after  the  counsel  of  his  own  will."  See 
also  Ps.  ii.  7. 

2.  That  God's  purposes  were  formed  in  his  mind  from  eternity. 
Fph.  iii.  11. — **  According  to  the  eternal  purpose  which  he  pur- 
posed in  Christ  Jesus  our  Lord." 

3.  That  God's  decrees  are  exclusively  the  purposes  or  counsels 
of  his  own  will.     Rom.  ix.  18. — "  Therefore  hath  he  mercy  on 


48      NATURE  AND  CHARACTER  OP  GOD'S  DECREES. 

whom  he  will  have  mercy,  and  whom  he  will  he  hardeneth." 
See  also  Eph.  i.  5. 

4.  That  all  things,  which  are  agreeable  to  the  purposes  or 
counsels  of  God.  have  been  predestinated  or  foreordained  by  him. 
Acts  iv.  28. — M  To  do  whatsoever  thy  hand  and  thy  counsel  deter- 
mined before  to  be  done."     See  also  Eph.  i.  11. 

5.  That  God  hath  foreordained  all  things  for  his  own  glory. 
Prov.  xvi.  4. — "  The  Lord  hath  made  all  things  for  himself." 

EXPLANATION. 

Obs.  34. — God  hath  formed  certain  purposes  or  decrees. 

By  decree,  when  spoken  of  God,  we  are  to  understand,  a  pur- 
pose, a  foreordination,  a  will,  and  an  appointment,  that  such  a 
thing  shall  take  place,  or  shall  not  take  place. 

The  decrees  of  God  are  exhibited  in  Scripture  under  various 
names.  Sometimes  they  are  called  the  counsel  of  the  Lord. — 
Ps.  xxxiii.  11,  where  they  are  also  called  the  thoughts  of  his 
heart.  Sometimes  they  are  called  the  decrees,  in  the  abstract. — 
Ps.  ii.  7.  Sometimes  the  purpose  of  the  Lord. — Rom.  viii.  28. 
Sometimes  his  eternal  purpose. — Eph.  iii.  11.  Sometimes  the 
hand  of  God. — Acts  iv.  28.  Sometimes  the  good  pleasure  of 
his  will. — Eph.  i.  5.  Sometimes  the  Father  s  good  pleasure.—* 
Luke  xii.  32.  And  sometimes  predestination. — Rom.  viii.  29, 
30. 

That  there  are  decrees  of  God,  is  evident  from  the  following 
things : — 

1.  From  the  consideration  of  the  above-mentioned  passages, 
compared  with  the  following  : — Eph.  i.  4  ;  Rom.  ix.  22,  23,  33 ; 
Heb.  v.  17;  Exod.  xxxiii.  12,  17;  Jer.  i.  5;  Rom.  xi.  2;  2 
Tim.  ii.  19 ;  1  Pet.  i.  2,  &c. 

2.  From  the  perfections  of  God,  such  as  his  omniscience. — 
Acts  xv.  18.  This  knowledge  arises  from  his  having  decreed  all 
things ;  for  it  is  just  because  he  decreed  them  that  they  take 
place. 

3.  From  the  independence  of  God,  and  the  dependence  of  all 
things  on  some  first  cause. 

4.  From  reason,  which  informs  us,  that  were  God  to  perform 
any  thing  in  time,  which  he  did  not  know  and  purpose  from  eter- 
nity, he  would  not  be  infinitely  wise,  nor  would  he  be  immutable, 
which  is  contrary  to  the  very  nature  of  the  Deity. — James  i.  17. 

Although  we  speak  of  the  divine  decrees  as  various  or  many, 
on  account  of  the  many  objects  decreed,  yet  the  decreeing  act  of 
God  is  one  simple  act ;  because  of  the  perfect  oneness  or  simpli- 
city of  his  nature,  on  account  of  which  he  could  not  but  decree 
all  things  at  once ;  because  all  things  are  naked  and  open  to  his 
omniscient  eye, — Heb.  iv.  13 ;  and  because  of  his  immutability. 
— Mai.  iii.  6. 


NATURE  AND  CHARACTER  OF  GOD'S  DECREES.  49 

Obs.  35. — The  decrees  of  God  have  various  properties. 

1.  They  are  infinitely  wise. — Rom.  xi.  33. 

2.  They  are  niobt  free. — Eph.  i.  11 ;  Rom.  ix.  17,  18;  Exod. 
xxxiii.  19. 

3.  They  are  most  holy. — Rom.  ix.  14. 

4.  They  are  eternal. — Acts  xv.  18. 

5.  They  are  incomprehensible. — Rom.  xi.  34. 

6.  They  are  perfect. — Deut.  xxxii.  4. 

7.  They  are  most  gracious.  To  redeem  those  whom  he  hath 
chosen  is  the  design  which  he  hath  to  accomplish,  to  the  praise 
of  his  glorious  grace ;  and  they  would  have  been  infinitely  gra- 
cious, had  he  determined  to  save  only  one  soul  of  the  numerous 
race  of  Adam  from  sin  and  all  its  consequences. 

8.  They  are  most  absolute.  They  depend  on  nothing  but  the 
will  of  God. — Isa.  xlvi.  10 ;  Dan.  iv.  34,  35 ;  Ps.  cxxxv.  6. 

9.  They  are  immutable  or  unchangeable,  as  God  himself  is; 
and  this  flows  from  their  being  absolute,  and  from  God's  inde- 
pendence.— Mai.  iii.  6;  Heb.  vi.  17,  18;  Ps.  xxxiii.  11 ;  Numb, 
xxiii.  19 ;  2  Tim.  ii.  19. 

10.  They  are  impartial. — Rom.  ix.  21 ;  Matt.  xi.  25.  Neither 
sin  on  the  part  of  those  who  are  not  elected  to  life,  nor  holiness 
on  the  part  of  the  elect,  is  the  cause  of  God's  passing  by  the  one 
or  choosing  the  other.  The  cause  of  both  is  the  sovereign  good 
pleasure  of  his  will. — Rom.  ix.  18,  22,  &c. 

Obs.  36. — The  decree  of  God  has  for  its  object  whatever  comes 
to  pass. 

It  extends  to  all  things  ;  but  angels  and  men  are  its  object  in 
a  particular  manner. 

1.  All  the  actions  of  the  creature,  whether  good  or  bad,  fall 
within  the  decree  of  God. — Acts  ii.  23,  and  iv.  27  ;  Gen.  xlv. 
8. 

2.  Those  things  which  appear  to  us  casual  or  accidental,  fall 
under  the  eternal  purpose  of  God. — Matt.  x.  29 ;  Prov.  xvi.  33  ; 
1  Kings  xxii.  34. 

3.  All  things  concerning  us, — our  situation  in  the  world,  whe- 
ther prosperous  or  adverse, — our  calling  in  the  world,  &c, — fall 
within  the  eternal  purpose  of  God. — 1  Thess.  iii.  3,  &c. 

4.  The  time,  the  place,  and  the  manner  of  every  man's  death, 
with  every  concurring  and  concomitant  circumstance,  are  the  ob- 
ject of  God's  decree. — Job  vii.  1 ;  Gen.  xvi.  12,  and  xxv.  23; 
Judges  xiii.  ;  2  Sam.  vii.  12 ;  1  Kings  xiii.  2 ;  Isa.  xlv.  1,  &c. ; 
Isa.  vii.  14;  Mic.  v.  2;  Mai.  iii.  1,  &c. ;  Gen.  xix.  13;  2  Sam. 
xii.  14 ;  1  Kings  xiv.  12,  and  xxii.  28,  and  xxi.  22 ;  Dan.  v.  25, 
26,  &c. 

5.  The  everlasting  state  of  angels  and  of  men  is  fixed  by  God. 
—1  Tim.  v.  21 ;  2  Pet.  ii.  4 ;  Jude  6.     See  also  Rom.  ix.  21, 

£ 


50  NATURE  AND  CHARACTER  OF  GOD*9  DECREES. 

&c,  and  viii.  29,  &c.  ;  Eph.  i.  4;  John  xv.  19;  Rev.  xxi.  27; 
Matt.  vii.-23;  Rev.  xvii,  8;  Jude  4;  2  Tim.  ii.  19,  &c. 

Obs.  37. — God  hath  decreed  all  things  for  his  own  glory. 

^  The  end  of  God's  decree  is  his  own  glory,  which  is  twofold, 
either  the  glory  of  his  grace  and  mercy,  or  the  glory  of  his  justice 
and  awful  severity. — Eph.  i.  6,  12 ;  Prov.  xviT  4  ;  Rom.  xi<  36 ; 
Rev.  iv.  11;  Rom.  ix.  15-23. 

Obs.  38. — The  doctrine  of  the  decrees  of  God  is  calculated  for 
the  good  both  of  the  righteous  and  the  wicked. 

1.  It  excites  the  righteous  to  self-examination,  and  to  follow 
on  to  know  the  Lord.  It  has  no  tendency  to  make  them  careless 
in  using  the  means  of  salvation ;  because  God  hath  chosen  them 
to  salvation  "  through  sanctifi cation  of  the  Spirit,  and  belief  of 
the  truth."— 2  Thess.  ii.  13. 

2.  It  is  calculated  to  lead  the  wicked  to  consider  their  ways, 
to  break  off  their  sins  by  repentance,  and  to  give  God  no  rest  until 
Christ  be  formed  in  their  souls  the  hope  of  glory. 

Obs.  39. — The  decrees  of  God  are  not  the  rule  of  our  conduct. 

They  are  the  rule  by  which  God  himself  acts.  "  Secret  things 
belong  to  the  Lord  our  God/1 — Deut.  xxix.  29.  Only  "  those 
things  which  are  revealed  belong  to  us."  We  ought,  therefore, 
no  more  to  regard  the  decree  in  the  matter  of  believing  to  the 
salvation  of  our  souls,  than  in  eating  and  drinking,  and  all  the 
other  common  actions  of  life.  It  may  be  here  observed,  that  we 
act  in  this  world  as  freely  as  if  there  were  no  decree  ;  and  as  iiir 
fallibly  as  if  there  were  no  liberty. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  nothing  whatever  comes 
to  pass  without  the  knowledge  of  God ;  that  nothing  takes  place 
by  accident  or  by  chance ;  so  that  to  speak  thus  is  not  scriptural. 
2.  The  necessity  of  patience  and  resignation  to  our  lot  in  this 
world,  which  is  appointed  by  God.  3.  The  sovereignty  of  God. 
4.  That  we  must  trace  every  part  of  our  salvation  to  the  eternal 
purpose  of  God.  5.  The  duty  of  promoting  the  glory  of  God, 
which  is  his  own  end  in  all  his  ways.  6.  The  unchangeableness 
of  the  love  of  God.  7.  To  what  we  are  to  refer  every  event.  8. 
That  all  things  work  together  for  the  believers  good,  and  tend  to 
bring  about  the  designs  of  heaven  respecting  him.  9.  To  be  dili- 
gent in  the  use  of  every  appointed  means  of  salvation.  See  Phil. 
ii.  12,13;  2  Pet.  i.  10. 


EXECUTION  OF  GOD'S  DECREES.  51 

SECT.  II. — OF  THE  EXECUTION  OF  GOD'S  DECREES  IN  THE  WORKS  OF 
CREATION  AND  PROVIDENCE  '. — UNDER  WHICH  ARE  CONSIDERED  THE 
CREATION  OF  THE  WORLD  AND  OF  MAN,  AND  GOD*S  GENERAL  AND 
SPECIAL  PROVIDENCE. 

Execution  of  GooVs  Decrees. 

<$.  8.— ^oto  fcotl)  (Sofc  txttrxtt  Ijia  33mm  ? 
God  executeth  his  decrees  in  the  works  of  creation 
and  providence. 

ANALYSIS  AND  PROOFS. 
We  are  here  taught, — 

1.  That  God  executes  his  decrees  in  the  work  of  creation. 
Rev.  iv.  11 » — "  Thou  hast  created  all  things ;  and  for  thy  pleasure 
they  are  and  were  created." 

2.  That  God  executes  his  decrees  in  the  works  of  providence. 
Dan.  iv.  35. — "  He  doeth  according  to  his  will  in  the  army  of 
heaven,  and  among  the  inhabitants  of  the  earth."  See  also  Ps. 
ciii.  19. 

EXPLANATION. 

Ohs.  40. — God  executeth  his  decrees  in  the  works  of  creation 
and  providence. 

God  executes  his  decrees  when  he  brings  them  to  pass;  or 
when  he  gives  an  actual  being  in  time  to  what  he  purposed  from 
eternity. — Isa.  xlvi.  10. 

1.  God  executed  his  decrees  in  the  work  of  creation,  in  which 
he  made  all  things  according  as  he  eternally  purposed  to  make 
them. 

2.  God  executes  his  decrees  in  the  works  of  providence,  in 
which  he  preserves  and  governs  all  things  according  to  his  eternal 
purpose  and  counsel. 

The  difference  between  God's  execution  of  the  work  of  creation 
and  that  of  providence,  is  this  : — He  executed  the  work  of  crea- 
tion entirely  without  means ;  whereas  he  executes  the  work  of 
providence  generally  in  the  use  of  them.  But  whatever  use  God 
nuiy  make  of  second  causes  in  executing  his  purposes,  they  are 
all  but  instruments  in  his  hand  to  bring  about  his  glorious  designs. 
— Acts  iv.  27,  28. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  every  thing  which  God 
hath  made  in  the  world,  and  every  thing  which  has  taken  place, 
and  shall  take  place  in  his  providence,  is  the  result  of  his  eternal 
purpose.  2.  That  all  his  promises  shall  be  fully  accomplished, 
and  not  one  of  them  fail. — Mark  xiii.  31. 


52  CREATION  OF  THE  WORLD. 

Creation  of  the  World. 

&  9.— -OTfjat  fa  t&e  toorft  of  Creation  ? 

The  work  of  creation  is  God's  making  all  things  of 
nothing,  by  the  word  of  his  power,  in  the  space  of  six 
days,  and  all  very  good. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  God  created  all  things.  Gen.  i.  1. — "  In  the  beginning 
God  created  the  heavens  and  the  earth."     See  also  John  i.  3. 

2.  That  God  made  all  things  of  nothing.  Heb.  xi.  3. — M  Things 
which  are  seen  were  not  made  of  things  which  do  appear." 

3.  That  God  made  all  things  by  the  word  of  his  power.  Heb. 
xi.  3. — "  The  worlds  were  framed  by  the  word  of  God."  See  also 
Ps.  xxxiii.  6. 

4.  That  God  made  all  things  in  the  space  of  six  days.  Exod. 
xx.  11. — "  In  six  days  the  Lord  made  heaven  and  earth."  See 
also  Gen.  i.  31. 

5.  That  God  made  all  things  very  good.  Gen.  i.  31. — u  God 
saw  every  thing  that  he  had  made,  and  behold  it  was  very  good." 

EXPLANATION. 

Obs.  41. — God  created  all  things^  or  he  made  all  things  of 
nothing. 

By  creation  we  are  to  understand  a  production  of  something 
out  of  nothing ;  or  a  giving  of  being  or  existence  to  that  which 
had  no  being  or  existence ;  or  a  forming  of  pre-existent  matter 
(which  is  the  work  of  almighty  power),  and  then  a  forming 
of  this  matter  into  the  various  things  which  we  now  behold. — 
Heb.  xi.  3. 

God,  the  first  cause  of  all  things,  created  the  world  and  all 
things  whatever,  except  himself,  who  is  uncreated. — Gen.  i>  1  ; 
Prov.  iii.  19  ;  Job  xxvi.  7  ;  Col.  i.  16  ;  Neh.  ix.  6 ;  Ps.  lxxxix. 
11 ;  Isa.  xxxiv.  1  ;  Ps.  xxxiii.  6  ;  Heb.  iii.  4. 

The  world  cannot  be  eternal,  as  some  suppose ;  for  then  it 
would  be  necessarily  existent,  and  not  liable  to  any  possible 
change.  But  experience  and  daily  observation  teach  us,  that  the 
world  is  undergoing  many  alterations ;  IDfi  we  know  assuredly 
that  it  has  already  undergone  many  ;  which  shows  that  it  is  not 
eternal. 

Neither  angels  nor  men  could  have  created  the  world ;  nor 
could  it  have  formed  itself.  For,  1.  Angels  and  men  were  creat- 
ed themselves ;  and  creation  being  -a  work  of  almighty  power, 
no  creature  can  give  being  to  another".  2.  The  world  is  a  crea- 
ture ;  and,  consequently,  had  the  world  formed  itself,  it  would 
have  been  both  creature  and  creator,  which  is  a  gross  absurdity. 

Although  God  created  all  things,  yet  he  did  not  create  sin.   He 


CREATION  OF  THE  WORLD.  53 

permitted  it  to  take  place  for  wise  ends,  but  it  cannot  be  said  that 
he  produced  sin  as  such.  God  made  angels  and  men  upright,  but 
they  made  themselves  devils  and  sinners. 

That  all  things  were  made  of  nothing  is  evident,  because  they 
are  said  to  have  been  made  in  the  beginning, — that  is,  when  there 
was  nothing  but  God  the  Creator,  and  when  there  was  no  mea- 
sure of  time  by  any  thing. — Gen.  i.  1. 

Obs.  42. — God  created  all  things  by  the  word  of  his  power, 

God  brought  all  things  out  of  nothing  by  his  powerful  word  ; 
he  only  spake,  and  it  was  done ;  he  commanded,  and  all  things 
stood  fast.  This  may  also  signify  the  Personal  Word  ;  for  it  is 
said  in  John  i.  3,  that  "  all  things  were  made  by  him ;  and  with- 
out him  was  not  any  thing  made  that  was  made."  See  John 
i.  1-3. 

Obs.  43.-*-God  made  all  things  in  the  space  of  six  days. 

God,  who  is  almighty,  could  have  created  all  things  in  a  moment 
of  time;  but  he  spent  six  days  in  the  work,  in  order  that  we 
might  the  better  apprehend  the  order  of  the  creation,  and  because 
he  saw  it  more  for  his  own  glory  and  the  good  of  mankind 
to  set  them  an  example  of  working  six  days,  and  resting  on  the 
seventh. 

1.  On  the  first  day,  God  created  the  highest  or  the  third 
heavens  ;  the  angels,  who  are  called  the  hosts  of  heaven  and  sons 
of  God, — Job  xxxviii.  7;  the  chaos  of  earth,  and  water,  and  light. 
He  also  divided  light  from  darkness  ;  calling  the  former  day,  and 
the  latter  night. — Gen.  i.  1-5. 

2.  On  the  second  day,  God  created  the  firmament,  which  seems 
to  include  both  the  starry  and  aerial  heavens.  He  also  divided 
the  waters  above  the  firmament  of  air  from  those  under  it. — Gen. 
i.  6-8. 

3.  On  the  third  day,  God  collected  the  waters,  which  were 
mingled  with  the  earth,  into  one  place,  and  called  them  seas ; 
and  the  dry  land  which  then  appeared  he  called  earth.  He  also 
caused  the  earth  to  bring  forth  all  kinds  of  trees,  plants,  and  herbs, 
before  there  was  any  sun  or  rain. — Gen.  i.  9-13. 

4.  On  the  fourth  day,  God  created  the  sun,  moon,  and  stars ; 
placed  them  in  the  heavens ;  and  appointed  them  to  rule  the  day 
and  the  night,  and  to  be  for  signs  and  for  seasons,  and  for  days 
and  for  years. — Gen.  i.  14-19. 

5.  On  t\iz  fifth  day,  God  made  of  the  waters  all  kinds  of  great 
and  small  fishes,  and  every  living  creature  that  moveth  in  the 
waters.  He  also  made  of  the  waters  all  kinds  of  winged  fowls 
which  fly  in  the  open  heavens. — Gen.  i.  20-23. 

<).  On  the  sixth  day,  God  made  of  the  earth  all  kinds  of  beasts, 
and  cattle,  and  creeping  things.  And  last  of  all,  he  made  man, 
— his  body  of  the  dust  of  the  ground,  and  his  soul  a  spirit  imme- 
diately breathed  into  him  by  himself. — Gen.  i.  24-30. 

e2 


54  CREATION  OF  MAN. 

Obs.  44. — God  created  all  things  very  good. 

It  is  said  that  God  created  all  things  very  good,  because,  upon 
a  survey  of  his  works,  he  himself  declared  them  to  be  so. — Gen. 
i.  31.  This  goodness,  visible  in  the  creatures,  consisted  in  the 
perfection  of  their  nature.  Every  thing  perfectly  answered  the 
end  for  which  it  was  created.  Ail  the  evil  which  hath  since  come 
into  the  world,  is  either  sin  itself,  which  is  the  work  of  the  devil 
and  man,  or  the  fruit  and  consequence  of  sin. 

Obs.  45. — God  created  all  things  for  his  own  glory. 

He  made  all  things,  that  he  might  manifest, — 

1.  The  glory  of  his  power,  in  effecting  so  great  a  work  by  a 
mere  word. — Ps.  xxxiii.  6;  Rev.  iv.  11. 

2.  The  glory  of  his  icisdom^  in  the  order  and  variety  of  the 
creatures. — Ps.  civ.  24. 

3.  The  glory  of  his  goodness,  especially  towards  man,  for 
whom  he  first  provided  all  things  necessary,  before  he  called  him 
into  existence. 

INFERENCES. 

From  this  subject  we  learn, — 1.  How  glorious  that  God  is 
whom  we  profess  to  worship.  2.  That  God  has  sole  dominion 
over  us,  and  that  therefore  he  is  entitled  to  our  obedience.  3. 
That  it  is  our  duty  to  advance  the  glory  of  God.  4.  That  we 
ought  to  be  thankful  for  every  enjoyment.  5.  That  seeing  all 
have  one  Creator,  all  ought  to  live  as  the  children  of  one  God. 
6.  That  we  ought  to  meditate  on  the  works  of  God,  and  from 
them  to  carry  our  views  to  God  himself,  and  to  Jesus  Christ, 
who  hath  accomplished  the  work  of  redemption,  the  chief  of  all 
the  ways  of  God. 

Creation  of  Man, 

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God  created  man  male  and  female,  after  his  own 
image,  in  knowledge,  righteousness,  and  holiness,  with 
dominion  over  the  creatures. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  God  created  man  male  and  female.  Gen.  i.  27.— 
"  God  created  man  ;  male  and  female  created  he  them." 

2.  That  man  was  created  in  the  image  of  God.  Gen.  i.  27.— 
"  God  created  man  in  his  own  image  ;  in  the  image  of  God  creat- 
ed he  him." 

3.  That  the  image  of  God  consists  in  knowledge,  righteous- 
ness, and  holiness.  Col.  iii.  10. — "  Put  on  the  new  man,  which  is 
renewed  in  knowledge  after  the  image  of  him  that  created  him." 
Eph.  iv.  24. — "  Put  on  the  new  man,  which,  after  God,  is  created 
in  righteousness  and  true  holiness."    See  also  Eccl.  vii.  29. 


CREATION  OF  MAN.  55 

4.  That  God  created  man  with  dominion  over  the  creatures. 
Gen.  i.  28. — "  God  said  unto  them,  Have  dominion  over  the  fish 
of  the  sea,  and  over  the  fowl  of  the  air,  and  over  every  living 
thing  that  moveth  upon  the  earth." 

EXPLANATION. 

Obs.  46. — God  created  man  male  and  female. 

At  first  God  created  one  man  and  one  woman, — man  out  of 
the  dust  of  the  ground,  and  woman  out  of  a  rib  taken  from  man's 
side.— Gen.  i.  27,  and  ii.  7,  21,  22. 

The  import  of  their  names,  Adam  and  Eve,  is  this  : — Adam 
signifies  earth  ;  and  man  was  so  called,  because  he  was  formed 
of  the  dust  of  the  earth  :  and  Eve  signifies  life  ;  so  called,  be- 
cause she  was  to  be  the  mother  of  all  living, — that  is,  of  all  that 
have  been,  are,  or  shall  be  in  the  world. 

Man  consists  of  two  parts — a  body  and  a  soul. 

The  soul  was  not,  like  the  body,  formed  from  the  earth,  but 
was  a  spiritual  substance  breathed  into  him  by  God, — Gen.  ii.  7  ; 
and  hence  God  is  called  the  Father  of  spirits,  and  the  God  of 
the  spirits  of  all  fiesh. — Heb.  xii.  9  ;  Numb.  xvi.  22,  and 
xxvii.  16. 

The  soul  of  man  differs  from  his  body  in  every  respect,  both  as 
to  its  nature  and  duration.  The  body  is  visible,  but  the  soul  is 
invisible  ;  the  body  is  mortal,  but  the  soul  is  immortal. 

Obs.  47. — Man  was  created  after  the  image  of  God,  which 
consists  in  knowledge,  righteousness,  and  holiness. 

By  the  image  of  God  we  are  to  understand  the  similitude  or 
likeness  of  God. — Gen.  i.  26.  But  this  similitude  or  likeness 
does  not  consist  in  any  outward  visible  resemblance  (for  God  is  a 
spirit,  and  cannot  be  seen),  but  in  the  inward  resemblance  of  his 
soul  to  God,  in  knowledge,  righteousness,  and  holiness. — Col.  iii. 
10 ;  Eph.  iv.  24. 

This  image  of  God,  in  knowledge,  righteousness,  and  holiness, 
includes  the  universal  and  perfect  rectitude  of  the  whole  soul : — 

1.  Knowledge  in  the  understanding. — Adam  knew  much  more 
of  the  nature  and  perfections  of  God,  and  of  his  own  duty  to  him, 
than  it  is  possible  for  fallen  man  now  to  know. 

2.  Righteousness  in  the  will. — In  his  primitive  state,  man  had  a 
disposition  to  every  thing  which  was  right.  There  was  nothing 
in  him  but  perfection  in  its  utmost  extent. 

3.  Holiness  in  the  affections.- — At  first  man's  affections  were 
holy  and  pure;  they  were  placed  upon  the  most  holy,  high,  and 
noble  objects  ;  his  desires  were  chiefly  after  God,  and  his  delight 
was  chiefly  in  him.  He  was  capable  of  the  immediate  enjoyment 
of  God.  There  was  nothing  in  him  which  offended  God  ;  nothing 
by  which  his  glory  was  dishonoured. 

Obs.  48. — Man  was  created  mth  dominion  over  the  creatures. 


56  NATURE  AND  CHARACTER  OF 

Man  at  his  creation  had  dominion,  not  only  over  himself  and 
his  own  affections,  but  also  over  the  inferior  creatures.  Before 
the  fall,  all  the  creatures  of  this  world  were  subject  to  man  ;  but 
since  that,  either  they  have  become  a  terror  to  him,  or  he  to  them. 

INFERENCES. 

From  this  subject  we  learn,— 1.  That  we  should  be  humble 
and  lowly,  seeing  we  had  our  beginning  in  earth,  and  to  earth 
we  must  return.  2.  The  change  which  sin  hath  produced  upon 
the  whole  man.  3.  That  we  should  love  God,  seeing  we  were  at  first 
made  after  his  image  ;  and  that  we  should  love  one  another,  see- 
ing we  are  the  children  of  the  same  common  parents.  4.  The 
necessity  of  being  created  anew  in  Christ  Jesus ;  and  of  confor- 
mity to  him  who  is  the  "  image  of  the  invisible  God." 

Nature  and  Character  of  God's  General  Providence. 

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God's  works  of  providence  are  his  most  holy,  wise, 
and  powerful,  preserving  and  governing  all  his  creatures, 
and  all  their  actions. 

ANALYSIS  AND  PROOFS. 
We  are  here  taught, — 

1.  That  God  preserves  all  his  creatures.  Ps.  cxlv.  15. — "  The 
eyes  of  all  wait  upon  thee,  and  thou  givest  them  their  meat  in 
due  season."     See  also  Heb.  i.  3. 

2.  That  God  directs  and  governs  all  his  creatures,  and  all  their 
actions.  Ps.  ciii.  19. — "  His  kingdom  ruleth  over  all."  Pro  v. 
xvi.  9. — A  man's  heart  deviseth  his  way,  but  the  Lord  directeth 
his  steps." 

3.  That  God's  works  of  providence  are  most  holy.  Ps.  cxlv. 
17. — "  The  Lord  is  righteous  in  all  his  ways,  and  holy  in  all  his 
works." 

4.  That  God's  works  of  providence  are  most  wise.  Isa.  xxviii. 
29. — "  The  Lord  of  hosts,  who  is  wonderful  in  counsel,  and  ex- 
cellent in  working." 

5.  That  God's  works  of  providence  are  most  powerful.  Ps. 
lxvi.  7. — M  He  ruleth  by  his  power  for  ever."  Dan.  iv.  35. — 
**  None  can  stay  his  hand." 

EXPLANATION. 

Obs.  49. — There  is  a  Providence. 

By  Providence,  we  are  to  understand  that  almighty  power,  by 
which,  in  holiness  and  wisdom,  for  his  own  praise  and  glory, 
God  preserves,  or  upholds  and  governs,  the  heavens  and  the 
earth,  and  all  things  in  them,  from  the  least  to  the  greatest. 

That  there  is  a  Providence,  which  superintends  all  things, 
may  be  proved  from  the  following  things  : — 


god's  general  providence.  57 

1.  From  reason;  which  informs  us,  that,  if  all  things  were 
left  to  themselves,  they  would  fail  of  their  intended  end. 

2.  From  conscience ;  which,  by  accusing  or  excusing,  stands 
forth  as  a  notable  testimony  of  Providence. 

3.  From  Scripture ;  in  almost  every  page  of  which  we  have 
proofs  of  this.  See  Col.  i.  17;  Neh.  ix.  6;  Heb.  i.  3;  Ps.  cxix. 
91 ;  Gen.  viii.  21,  22;  Acts  xvii.  28;  Ps.  cxxxvi.  25;  Job  xii. 
10;  Matt.  x.  29,  30 ;  Acts  xiv.  17,  &c. 

4.  The  same  arguments  that  prove  the  existence  of  God,  prove 
that  there  is  a  Providence ;  for  the  one  cannot  exist  without  the 
other. 

Obs.  50. — The  agency  of  God  in  providence  consists  in  pre- 
serving and  governing  his  creatures  and  their  actions. 

1.  In  preserving  his  creatures.  This  he  does,  both  by  con- 
tinuing or  upholding  them  in  being,  and  by  providing  things 
necessary  for  their  preservation. — Ps.  cxix.  89-91,  and  cxlv.  15, 
16.     See  also  Heb.  i.  3 ;  Col.  i.  17. 

2.  In  governing  his  creatures  and  their  actions.  This  he  does 
when  he  rules  over  them,  and  disposes  and  directs  them  to  the 
end  for  which  he  designed  them. — Ps.  lxvi.  7 ;  Prov.  xvi.  9.  See 
also  Acts  xvii.  28;  Ps.  Hz.  13;  Job  xxxiv.  13,  and  xxxvi.  22, 
23;  Eph.  i.  11 ;  Job  xxxiii.  13. 

Obs.  51. — The  objects  of  God1 s  providence  are,  all  his  creatures 
and  all  their  actions. 

1.  It  extends  to  all  the  creatures,  rational  and  irrational,  ani- 
mate and  inanimate,  great  and  small. — Heb.  i.  3;  Ps.  ciii.  19; 
Matt.  x.  29,  31,  and  vi.  26,  28,  30. 

2.  It  extends  to  all  their  actions: — All  natural  actions. — Acts 
xvii.  28.  All  casual  actions. — Exod.  xxi.  12,  13.  All  morally 
good  actions. — John  xv.  5.  All  morally  evil  actions  or  sins. 
God  permits  sinful  actions.  But  it  must  be  remembered,  that 
God's  permission  ef  sin  is  not  a  bare  permission,  as  if  he  could 
not  prevent  the  sin  from  taking  place,  or  as  if  he  regarded  it  not ; 
but  that  it  is  connected  with  his  government  of  the  world,  and 
with  the  ends  which  he  proposes  to  himself,  and  which  issue  in 
his  own  glory.  An  action  may  be  good,  which  is  thus  under  the 
providence  of  God ;  while,  at  the  same  time,  it  may  be  a  very 
sinful  action,  as  it  proceeds  from  man;  such  was  the  selling  of 
Joseph  into  Egypt,  and  such  was  the  crucifixion  of  the  Lord  of 
glory  .—See  Gen.  i.  15-20 ;  Acts  ii.  23,  28 ;  Rom.  viii.  32. 

Obs.  52. — God's  providence  is  most  holy,  ivise,  and  powerful. 
The  properties  of  God's  providence  are  the  following  : — 
1.  It  is  most  holy. — Ps.  cxlv.  17.  Infinite  holiness  and  purity 
are  visible  in  all  his  administrations.  This  appears  in  bringing 
glory  to  his  mercy  and  justice  out  of  sin  ;  in  making  the  worst  of 
sinners  become  the  greatest  saints, — 1  Tim.  i.  12,  13;  and  in  exe- 
cuting judgments  on  sinners,  even  in  this  world. — Ps.  ix.  16. 


58  COVENANT  OF  WORKS — 

2.  It  is  most  wise.  God  makes  all  things  subservient  to  the 
ends  for  which  he  designed  them. — Rom.  viii.  28 ;  Ps.  civ.  24 ; 
Isa.  xxviii.  29. 

3.  It  is  most  powerful.  None  can  resist  the  will  of  God. — 
Dan.  iv.  35 ;  Ps.  cxxxv.  6,  and  lxvi.  7,  and  lxii.  11. 

Obs.  53. — The  providence  of  God  is  commonly  distinguished 
into  ordinary  and  extraordinary,  common  and  special. 

1.  God's  ordinary  providence  is,  his  observing  the  order  of 
things  appointed  by  him  from  the  beginning. — Hos.  ii.  21,  22. 

2.  His  extraordinary  providence  is,  his  going  beyond  or  acting 
contrary  to  the  natural  order  of  things ;  and  such  events  are  called 
miraculous. 

3.  His  common  or  general  providence  is,  that  care  which  he 
exercises  over  all  the  creatures  which  he  hath  made,  without  ex- 
ception.— Neh.  ix.  6 ;  Acts  xvii.  28.  This  is  called  God's  natural 
government. 

4.  His  special  providence,  or  his  moral  government.,  is  that 
care  which  he  exercises  over  the  rational  creation  alone;  and 
this,  again,  may  be  limited  to  that  particular  care  which  he 
exercises  over  his  own  people  in  this  world. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  seeing  there  is  an  over- 
ruling Providence,  all  things  shall  work  together  for  the  good 
of  the  people  of  God.  2.  That  we  ought  to  submit  to  the  provi- 
dence of  God.  3.  That  we  ought  not  to  account  it  strange 
although  the  wicked  flourish,  and  the  righteous  be  persecuted. 
4.  That  they  are  a  happy  people  whose  God  is  the  Lord.  5.  The 
duty  of  observing  the  providences  of  God.     See  Ps.  cvii.  43. 


SECT.  III.—OF  THE  SPECIAL  PROVIDENCE  OF  GOD  TOWARDS  MAN  IN  HIS 
CREATION  AND  FALL  :— UNDER  WHICH  ARE  CONSIDERED,  TH  E  COVE- 
NANT OF  WORKS,  THE  FALL  OF  MAN,  THE  EXTENT  OF  THE  FALL,  AND 
ITS  CONSEQUENCES. 

Covenant  of  Works — Its  Parties  and  Terms. 

6L 12. — GM\)z\  special  art  of  prout&ence  fct'D  (Go&  em- 
rise  totoarfc  plan  in  rtje  e state  toljerem  ije  bias  rreateD? 

Whepi  God  had  created  man,  he  entered  into  a 
covenant  of  life  with  him,  upon  condition  of  perfect 
obedience;  forbidding  him  to  eat  of  the  tree  of  the 
knowledge  of  good  and  evil,  upon  the  pain  of  death. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 


ITS  PARTIES  AND  TERMS.  59 

1.  That  God  entered  into  a  covenant  with  Adam.  Hos.  vi.  7 
(margin). — **  They,  like  Adam,  have  transgressed  the  covenant." 

2.  That  it  was  a  covenant  of  life.  Rom.  vii.  14). — "  The  com- 
mandment was  ordained  to  life." 

3.  That  the  condition  of  this  covenant  was  perfect  obedience. 
Rom.  x.  5. — "  The  man  who  doeth  those  things  shall  live  by 
them."     See  also  Gen.  iii.  3. 

4.  That  man  was  forbidden  to  eat  of  the  tree  of  the  knowledge 
of  good  and  evil.  Gen.  ii.  17. — M  But  of  the  tree  of  the  know- 
ledge of  good  and  evil,  thou  shalt  not  eat  of  it.1' 

5.  That  the  penalty  of  this  covenant  was  death.  Gen.  ii.  17. 
— "  In  the  day  that  thou  eatest  thereof  thou  shalt  surely  die." 

EXPLANATION. 

Obs.  54. — A  covenant  of  works  was  made  with  A  dam. 

The  word  covenant  denotes  any  thing  fixed  or  established.  See 
Jer.  xxxiii.  25,  where  we  read  of  the  Lord's  u  covenant  with 
day  and  night."  But  it  has  generally  a  reference  to  an  agree- 
ment made  and  entered  into  between  parties. 

That  a  covenant  of  works  was  really  made  with  Adam,  as  the 
representative  of  mankind,  while  he  was  in  a  state  of  innocence,  or 
when  he  was  created,  will  be  evident  from  the  following  things  : — 

1.  The  transaction  into  which  God  entered  with  man  contains 
every  thing  necessary  and  requisite  in  a  covenant ;  such  as  parties, 
a  condition,  a  promise,  and  a  penalty. 

2.  It  is  expressly  called  a  covenant. — Gal.  iv.  24  ;  Hos.  vi.  7, 
margin. 

3.  It  had  certain  signs  and  seals  appended,  which  gave  force  to 
it,  and  which  confirmed  it  as  a  covenant.  These  were,  the  tree 
of  the  knowledge  of  good  and  evil,  and  the  tree  of  life. 

4.  In  Scripture  we  read  of  a  twofold  law,  the  one  opposed  to 
the  other ;  namely,  the  law  of  works  and  the  law  of  faith.  See 
Rom.  iii.  27,  where,  by  the  law  of  faith,  we  must  understand  the 
covenant  of  grace  j  and  by  the  law  of  works,  the  covenant  oj 
works  ;  for  what  is  said  of  the  one  is  also  said  of  the  other.     But, 

5.  Nothing  proves  more  effectually  that  a  real  and  proper 
covenant  was  made  with  Adam,  than  the  imputation,  of  his  firsi 
sin  to  all  his  natural  posterity.     See  Rom.  v.  12,  17,  18. 

Obs.  55. — The  parties  of  the  covenant  of  works  were,  God  and 
man. 

1.  On  the  one  side  was  God,  the  Father,  Son,  and  Holy 
Ghost,  man's  Creator  and  Sovereign  Lord,  who  is  the  great  Law- 
giver, and  the  Author  of  all  good  to  his  creatures. 

2.  On  the  other  side  was  man,  God's  creature, — Adam,  repre- 
senting all  mankind,  and  covenanting  with  God,  not  only  for 
himself,  but  also  for  all  his  posterity,  as  the  natural  father  of  all, 
and  the  appointed  federal  head. 


60  COVENANT  OF  WORKS — 

In  this  covenant  there  was  no  Mediator :  nor  was  there  need 
of  one  ;  for  man  was  yet  the  friend  of  God ;  and  his  service, 
while  he  continued  in  innocence,  was  acceptable  to  him,  being 
fully  conformable  to  his  law. 

Obs.  56. — Tlie  condition  of  the  covenant  of  works  was  perfect 
obedience. 

By  the  condition  of  this  covenant,  we  are  to  understand  that 
which  God  required  of  Adam,  in  order  that  he  might  have  a 
right,  both  for  himself  and  for  all  his  posterity,  to  eternal  life, 
which  was  the  reward  promised. 

The  obedience  required,  was  a  regard  to  the  whole  law  of  God 
— that  law  which  was  written  on  man's  heart  at  his  creation ; 
and  also  to  the  positive  precept  that  he  gave  him,  which  was, 
"  Not  to  eat  of  the  tree  of  the  knowledge  of  good  and  evil  ■,,,  and 
all  this  from  a  due  regard  to  the  Divine  authority.  This  tree 
was  called  the  tree  of  the  knowledge  of  good  and  evil,  because, 
on  his  eating  of  it,  Adam  knew  by  experience  what  good  he 
had  lost,  and  what  evil  he  had  brought  upon  himself  and  his 
posterity. 

With  respect  to  the  nature  of  this  obedience,  it  was  necessary 
that  it  should  be, — 

1.  Perfect  in  respect  of  its  principle.  It  was  to  proceed  from 
love  to  God,  who  requires  not  only  external,  but  internal  obe- 
dience, or  the  obedience  of  the  heart. 

2.  Perfect  in  parts.  It  was  to  extend  to  all  the  commands  of 
God,  with  respect  to  thoughts,  words,  and  actions. 

3.  Perfect  in  degrees.  Every  act  of  obedience  was  to  be 
perfect  in  degree,  wanting  notning  of  that  perfection  which 
the  law  required.  He  was  to  love  the  Lord  his  God  with  all  his 
heart,  with  all  his  soul,  with  all  his  strength,  and  with  ali  his 
mind. 

4.  Perfect  in  duration, — without  interruption,  while  God  should 
continue  him  in  the  state  of  trial. — Gal.  iii.  10. 

This  was  the  condition  of  the  covenant  of  works.  On  no  other 
terms  could  Adam  have  attained  to  eternal  happiness  by  it,  or  be 
justified  in  respect  of  his  state  before  God.  Hence  it  appears, 
that  sincere  obedience  could  not  have  been  accepted,  and  that 
there  was  no  place  for  repentance  under  this  covenant.  The 
threatening  was,  "  Is  the  day  that  thou  eatest  thereof  thou  shalt 
surely  die."  Such  a  positive  denunciation  cut  off  all  hope,  and 
rendered  repentance  unavailable. 

Obs.  57. — The  reward  promised  in  the  covenant  of  icorlcs  was 
life. 

The  words,  "  In  the  day  that  thou  eatest  thereof  thou  shalt 
surely  die,"  evidently  imply,  that  life  should  have  been  preserved, 
if  innocence  had  not  been  lost. 

The  reward  promised  was  life  in  its  fullest  extent,  both  here 


ITS  PARTIES  AND  TERMS.  61 

and  hereafter;  and  hence  this  covenant  is  called  the  covenant  of 
life.     The  life  promised  was, — 

1.  Natural  life,  which  consists  in  the  union  of  the  soul  and 
body. 

2.  Spiritual  life,  which  consists  in  the  union  of  the  soul  with 
God,  the  supreme  good. 

3.  Eternal  life,  which  consists  in  the  perfect,  immutable,  and 
eternal  happiness  of  both  soul  and  body  in  heaven  for  ever. 

Obs.  58.  —  The  penalty  of  the  covenant  of  works,  or  the 
threatening  denounced  in  case  of  disobedience,  was  death. 

"  In  the  day  that  thou  eatest  thereof,  that  is,  of  the  tree  of  the 
knowledge  of  good  and  evil,  thou  shalt  surely  die;  or,  dying  thou 
shalt  die.^     1  his  includes, — 

1.  Natural  death,  or  the  death  of  the  body;  to  which  man  be- 
came liable  the  moment  he  sinned. — See  Rom.  vi.  23. 

2.  Spiritual  death;  which  consists  in  the  separation  of  the 
soul  from  God. 

3.  Eternal  death;  ®r  the  separation  of  both  soul  and  body 
from  God  for  ever,  in  that  place  which  is  prepared  for  all  the 
workers  of  iniquity.  This  is  also  called  the  second  death;  and 
it  includes  in  it  the  perfect  and  complete  loss  of  every  thing  com- 
fortable in  respect  ol  this  life,  as  well  as  of  that  which  is  to  come. 

The  penalty  of  the  violated  law  of  works  is  not  properly  an 
act,  a  mere  act,  of  the  will  of  God, — it  flows  from  his  perfections; 
for  if  we  consider  the  nature  of  God,,  we  shall  find  that  it  is  ab- 
solutely necessary  that  there  should  be  such  a  strict  and  awful 
penalty. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  love  of  God  in  conde- 
scending to  enter  into  covenant  with  his  own  creature.  2.  How 
exalted  man  was*  in  his  primeval  glory,  seeing  he  was  capable 
of  being  a  party  in  a  covenant  with  God  himself;  and  seeing 
God,  as  it  were,  made  him  his  equal !  3.  What  man  is  in  his 
fallen  state.  4.  The  deep  concern  which  we  all  have  in  this  cove- 
nant :  Adan^s  sin  is  our  sin.  5.  What  it  is  that  God  will  accept, 
■ — namely,  the  same  obedience  that  was  required  of  Adam,  either 
in  our  own  persons,  or  in  the  person  of  a  surety.  6.  The  absolute 
necessity  of  a  Mediator,  seeing  this  covenant  which  was  made 
with  Adam  is-  now  broken,  and  we  ruined  by  it.  7.  The  danger 
of  disobedience ;  and  that  God  is  a  consuming  fire  to  the  sinner. 
8.  That  none  can  be  delivered  from  the  curse  of  this  covenant, 
but  by  Jesus  Christ,  who  hath  fulfilled  its  condition,  who  hath 
endured  its  penalty  in  all  its  extent,  and  who  is  now  set  forth  a 
complete  atonement  for  sin.  9.  The  necessity  of  self-examina- 
tion, whether  we  are  delivered  from  the  curse  of  the  law,  or 
whether  we  are  still  under  the  law  as  a  covenant  of  works,  and 
under  the  power  of  sin. — Gal.  iii.  10. 


62  MAN'S  DISOBEDIENCE  AND  FALL  BY  SIN. 

Man's  Disobedience  and  Fall  by  Sin. 

<&.  13. — 33 1&  our  first  parents  continue  m  tne  estate 
toijere in  ttjep  toere  creates  ? 

Our  first  parents,  being  left  to  the  freedom  of  their 
own  will,  fell  from  the  estate  wherein  they  were  created, 
by  sinning  against  God. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  our  first  parents  were  left  to  the  freedom  of  their  own 
will.  Gen.  iii.  6". — "  When  the  woman  saw  that  the  tree  was 
good  for  food,  and  that  it  was  pleasant  to  the  eyes,  she  took  of 
the  fruit  thereof,  and  did  it;  and  gave  also  unto  her  husband 
with  her,  and  he  did  eat.'"     See  also  Gen.  iii.  13. 

2.  That  they  fell  from  the  estate  in  which  they  were  created, 
by  sinning  against  God.  Rom.  v.  12. — "  By  one  man  sin  en- 
tered into  the  world,  and  death  by  sin.'*  See  also  Gen.  iii.  8,  and 
Eccl.  vii.  29. 

EXPLANATION. 

Obs.  59. — Our  first  parents  were  left  to  the  freedom  of  their 
own  will. 

By  freedom  of  will,  we  are  to  understand  a  liberty  in  the  will, 
whereby,  without  any  compulsion  or  external  violence,  it  either 
chooses  or  rejects  what  is  set  before  it.  There  are  three  ways  in 
which  the  will  may  be  said  to  be  free  :<• — 

1.  It  may  be  said  to  be  free  only  to  good,  when  it  is  not  com- 
pelled or  forced,  but  freely  chooses  only  what  is  good.  Thus, 
the  will  of  God  (to  speak  after  the  manner  of  men),  and  the  will 
of  the  holy  angels  and  of  glorified  saints,  are  free  only  to  good. 

2.  It  may  be  said  to  be  free  only  to  evil,  when  it  is  not  con- 
strained, but  freely  chooses  what  is  evil  or  sinful.  Thus,  the  will 
of  the  devil  and  of  unregenerate  men  is  free  only  to  sin. 

3.  It  may  be  said  to  be  free  both  to  good  and  evil,  when  it 
chooses  sometimes  what  is  good  and  sometimes  what  is  evil. 
Such  is  the  will  of  regenerate  persons  in  this  world.  They  freely 
choose  good,  through  a  principle  of  grace  implanted  in  them 
by  the  Spirit  of  God;  but  sometimes,  through  the  remainder 
of  corruption,  their  will  is  inclined  to  what  is  sinful. 

The  freedom  of  will  which  man  had  at  his  first  creation,  was 
a  freedom  both  to  good  and  evil.  The  natural  inclination  of  his 
will  was  only  to  what  is  good;  but,  being  created  mutable,  it 
might,  through  temptation  or  some  external  circumstance,  be 
altered  and  become  inclined  to  evil.  It  is  the  prerogative  of  God 
alone  to  say,  4<  I  am  Jehovah,  I  change  not." — Mai.  iii.  6. 

The  expre.-sion,  M  Being  left  to  the  freedom  of  their  own  will/* 
does  not  imply  that  God  withdrew  any  of  the  power  which  he  at 


NATURE  OF  SIN  IN  GENERAL.  63 

first  conferred  upon  them ;  for  the  gifts  and  calling  of  God  are 
without  repentance, — t.  c,  what  he  bestows  he  does  not  recall. — 
Rom.  xi.  29;  James  i.  13.  But  it  evidently  implies,  that  he  did, 
not  bestow  any  more  strength  upon  our  first  parents  than  what 
he  conferred  on  them  at  their  creation.  It  must  ever  be  re- 
membered, that  God  is  not  hound,  in  any  measure,  to  bestow  on 
any  of  his  creatures  what  he  does  not  see  to  be  for  his  own  glory, 
however  useful  and  profitable  it  may  be  to  them. 

Obs.  60. — Our  first  parents  fell  from  the  estate  in  which  they 
were  created,  by  sinning  against  God. 

This  was  the  consequence  of  being  "  left  to  the  freedom  of  their 
own  frill."  Through  the  temptation  of  the  devil,  through  de- 
sire of  gratifying  their  appetite,  through  desire  of  being  made 
wise  and  like  God,  and  through  hope  of  escaping  the  threatened 
punishment,  they  ventured  to  eat  of  the  forbidden  tree,  against 
the  express  command  of  God. — Gen.  iii.  4-6. 

That  our  first  parents  fell  from  the  estate  of  innocence  in  which 
they  were  created,  will  be  evident, — 

1.  If  we  consider  the  circumstances  as  they  are  given  by  the 
sacred  historian  in  the  third  chapter  of  Genesis. 

2.  If  we  reflect  on  the  gracious  promise  of  a  Redeemer  which 
God  made  to  them,  we  cannot  express  a  doubt  respecting  their 
fall  from  their  original  state.     But, 

3.  Nothing  whatever  so  fully  proves  this  truth,  as  what  we 
daily  behold  in  the  world  aroilnd  us, — viz.,  the  consequences  of 
sin ;  such  as  alienation  from  God  in  every  respect ;  and  death, 
•which  every  where  bespeaks  itself  to  be  **  the  wages  of  sin." — 
Rom.  vi.  23. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  weakness  of  man  when 
left  to  himself.  If  Adam  did  not  continue  in  innocence  when  he 
had  sufficient  strength  imparted  to  him,  how  little  has  man  now 
to  glory  of,  in  respect  of  his  power  and  ability  to  obey  !  2.  The 
necessity  of  watchfulness  in  every  state  in  which  we  can  be  placed 
in  this  world. — 1  Cor.  x.  12.  3.  The  necessity  of  an  almighty 
Deliverer,  who  can  raise  us  from  the  ruins  of  the  fall,  and  restore 
us  to  our  forfeited  privileges,  and  honour,  and  happiness. 

Nature  of  Sin  in  General. 

(0U  14.— 2OTjat  is  &tof 

Sin  is  any  want  of  conformity  unto,  or  transgression 
of,  the  law  of  God. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  any  want  of  conformity  to  the  law  of  God  is  sin. 


64  NATURE  OF  SIN  IN  GENERAL. 

Gal.  iii.  10. — "  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to  do  them." 

2.  That  any  transgression  of  the  law  of  God  is  sin.  1  John 
iii.  4. — u  Sin  is  the  transgression  of  the  law." 

EXPLANATION. 

Obe.  61. — Any  want  of  conformity  to  the  law  of  God  is  sin. 

By  the  law  of  God  is  to  be  understood  the  commandments 
which  God,  the  great  Creator  and  Supreme  King  and  Lawgiver, 
hath  laid  upon  all  men,  who  are  his  creatures  and  subjects,  as 
the  rule  of  their  obedience. 

This  law  is  to  be  found  written  in  some  measure,  though  darkly, 
on  the  hearts  of  all  men, — Rom.  ii.  15 ;  but  it  is  most  plainly  and 
fully  written  in  the  Word  of  God,  or  the  Scriptures  of  the  Old 
and  New  Testaments. 

In  Scripture  there  is  mention  made  of  three  laws: — 1.  The 
judicial  law,  which  chiefly  concerned  the  Jewish  nation,  and  is 
not  in  all  respects  binding  on  other  nations.  2.  The  ceremonial 
law,  which  was  binding  on  none  but  the  Jews,  and  that  only  for 
a  time, — namely,  until  the  coming  of  Christ,  by  whom  it  was 
fulfilled  and  abrogated.  And,  3.  The  moral  law,  which  is  per- 
petually binding  on  all  mankind  till  the  end  of  the  world.  And 
it  is  this  law  which  is  chiefly  referred  to  in  this  place. 

By  want  of  conformity  to  the  law,  we  are  to  understand  an  v»n- 
suitableness  to  the  law,  or  a  disagreement  with  it  in  any  respect ; 
or  a  swerving  from  it  in  its  strictness,  spirituality,  and  extent. 

Want  of  conformity  to  the  law  includes, — 

1.  Original  sin,  and  the  natural  enmity  of  the  heart  to  the  law 
of  God, — Rom.  viii,  7,  which  is  want  of  conformity  of  heart. 

2.  All  sins  of  omission,  which  are  a  want  of  conformity  of  life 
to  God's  law. 

Obs.  62. — Every  transgression  of  the  law  of  God  is  sin. 

The  word  transgression  signifies  a  going  beyond  the  bounds  or 
limits  assigned  to  one. 

To  transgress  the  law  of  God  is  to  go  beyond,  or  break  the 
bounds  or  limits  which  he  hath  assigned  to  all  our  actions ;  or  it 
is  to  do  any  thing  inconsistent  with,  or  contrary  to,  the  law,  either 
in  thought,  word,  or  deed ;  which  is  to  sin  against  God. 

The  evil  of  sin  chiefly  consists  in  the  dishonour  which  it  does 
to  God,  in  its  contrariety  to  his  nature  and  Jaws.  And  it  may 
be  discovered, —  1.  From  the  dishonour  wljich  it  does  to  the 
glorious  attributes  of  Deity.  2.  From,  what  God  hath  done,  in 
order  that  it  may  be  washed  away.  3.  From  the  awful  effects  of 
sin,  which,  if  persevered  in  and  unpardoned,  is  accompanied  with 
everlasting  misery. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That,  in  order  to  see  what  we 


NATURE  OF  A»AM  S  SIN  IN  PARTICULAR.  65 

are,  we  must  examine  ourselves  by  the  law  of  God.  2.  That  the 
law  of  God  is  exceeding  broad,  requiring  obedience  from  all, 
either  in  their  own  person,  or  in  the  person  of  a  surety.  3.  That 
we  ought  to  hate  sin  supremely,  as  the  source  of  every  woe  and 
the  spring  of  every  sorrow.  4.  That  there  is  need  of  a  Saviour 
to  deliver  us  from  sin,  which  is  the  worst  of  evils ;  and  that  we 
ought  to  give  ourselves  no  rest,  until  we  are  washed,  and  justified, 
and  sanctified  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit 
of  God. 

Nature  of  Adam's  Sin  in  Particular. 

<£.  15.— SBfjat  toas  X\)t  Stn  toljerebj  cur  first  farenta 
fell  from  tije  estate  toijeret'n  tfjeg  toere  rreateD  ? 

The  sin  whereby  our  first  parents  fell  from  the  estate 
wherein  they  were  created,  was  their  eating  the  for- 
bidden fruit. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  first  and  particular  sin  of  Adam  was  the  eating  of 
the  forbidden  fruit.  Gen.  iii.  6. — u  She  took  of  the  fruit  thereof, 
and  did  eat ;  and  gave  also  unto  her  husband  with  her,  and  ho 
did  eat."" 

2.  That  the  eating  of  the  forbidden  fruit  was  the  cause  of 
Adam's  fall.  Rom.  v.  17. — "  By  one  man's  offence,  death 
reigned  by  one." 

EXPLANATION. 

Obs.  63. — Man  has  fallen  from  his  original  state-. 

The  state  in  which  man  was  placed  at  the  beginning,  was  such, 
that  nothing  whatever  could  have  been  added  to  it,  to  render  it 
more  perfect  or  more  happy. 

That  man  has  fallen  from  his  original  state,  will  be  evident 
from  the  following  things  : — 

1.  If  we  look  to  man  himself,  sufficient  proof  presents  itself; 
for  sin  every  where  marks  his  steps,  and  every  thing  within  him 
shows  that  now  he  is  not  what  he  once  was. 

2.  If  we  look  to  God,  the  same  truth  recurs ;  for  he  who  was 
once  the  friend  of  man,  is  now  the  enemy  of  those  who  will  not 
have  him  as  their  all'. 

3.  If  we  look  around*  us  in  the  world,  we  shall  behold  evi- 
dences of  our  fall ;  for  what  is  all  the  affliction,  and  sorrow,  and 
death  which  we  behold,  and  to  which  we  are  all  subjected,  but 
the  offspring  of  sin  ? 

4.  If  we  look  to  the  world  to  come  we  shall  also  find  a  proof 
of  our  apostasy  from  God ;  for,  had  there  been  no  transgressor, 
there  would  have  been  neither  punishment  nor  a  place  of  ever- 
lasting woe. 

f2 


66  NATURE  OF  ADAM'S  SIN  IN  PARTICULAR. 

Obs.  64. — The  first  and  particular  sin  which  was  the  cause 
of  Adam's  fall,  was  the  eating  of  the  forbidden  fruit. 

The  command  which  God  gave  to  Adam,  to  try  his  obedience, 
was  a  positive  command  not  to  eat  of  a  certain  tree,  which  was 
in  itself  a  thing  indifferent,  in  order  that  he  might  see  that  his 
obedience  was  to  turn  upon  the  strict  will  of  God,  which  was  the 
best  test  of  his  obedience. 

The  fruit  of  which  our  first  parents  ate,  was  called  the  for- 
bidden fruit,  not  because  there  was  any  evil  in  it  as  fruit,  for 
this  was  impossible,  all  things  having  been  made  very  good  ;  but 
merely  because  God  commanded  Adam  not  to  eat  of  it,  for  the 
trial  of  his  obedience. 

The  eating  of  the  forbidden  fruit  was  not  the  first  sin  that  was 
committed  by  man  in  our  world,  for  before  our  first  parents  ac- 
tually took  of  the  forbidden  tree,  tbey  were  guilty  of  the  sin  of 
unbelief  \  which  is  the  root  of  all  other  sins ;  for  they  believed 
the  devil,  who  said,  "  Ye.shaU  not  surely  die,"  rather  than  God, 
who  assured  them  that  they  should  "surely  die,"  if  they  should 
but  touch  it. — Gen.  iii.  3>  4.     But, 

The  eating  of  the  forbidden  fruit  was  the  first  sin  that  was 
finished,  and  that  which  brought  death  into  the  world  with  all 
our  woe. 

Obs.  65. — The  occasion  of  the  sin  of  our  first  parents,  was  the 
temptation  of  Satan. 

Satan,  or  the  devil,  who  is  called  the  serpent,  on  account  of 
his  subtilty,  pretended  to  have  a  much  greater  regard  for  their 
happiness  and  comfort  than  even  God  himself  had ;  and,  accord- 
ingly, he  endeavoured  to  convince  them,  that  however  much  love 
God  pretended  towards  them,  he  wished  to  contract  their  com- 
forts in  the  garden.  And  in  this  he  too  well  succeeded. — 
Gen.  iii.  4,  5. 

In  this  temptation  the  subtilty  of  Satan  appeared, — 

1.  In  addressing  himself  to  Eve,  who  was  the  weaker  vessel, 
when  she  was  at  a  distance  from  her  husband. 

2.  In  presenting  himself  before  her  with  various  untruths. 

3.  In  attempting  to  destroy  man  so  soon  after  his  creation. 

Obs.  66. — The  sin  of  our  first  parents  involves  a  violation  of 
the  whole  law. 

Although  there  are  many  of  the  commandments  of  the  moral 
law  which  our  first  parents  in  a  state  of  innocence  could  not 
have  openly  violated ,  yet^  by  considering  circumstances,  we  shall 
find  that,  in  some  respects,  their  sin  involves  a  violation  of  all. 

1.  They  made  themselves  new  gods. 

2.  They  served  the  Lord  according  to  the  counsel  of  their  own 
heart,  and  were  to  give  him  such  worship  as  seemed  good  to 
themselves. 


NATURE  OF  ADAM'S  SIN  IN  PARTICULAR.  67 

3.  They  profaned  the  attributes  of  their  Creator,  and  despised 
the  ordinance  of  their  God. 

4.  They  rendered  themselves  incapable  of  worshipping  him  on 
the  seventh  day,  when  he  rested  from  all  his  works. 

5.  They  honoured  not  their  Father  who  is  in  heaven,  but  for- 
got him  who  was  their  benefactor,  and  were  wanting  in  duty  to 
one  another. 

6.  They  murdered  themselves  and  all  their  posterity. 

7.  They  had  no  way  to  cover  their  nakedness,  but  by  sewing 
fig  leaves  together. 

8.  They  were  guilty  of  theft,  for  they  took  what  did  not  belong 
to  them. 

9.  They  testified  falsely  against  the  Lord,  and  gave  more  credit 
to  a  lie,  than  to  the  truth  of  God. 

10.  They  murmured  at  their  lot,  and  were  not  content  with 
their  situation ;  for  nothing  would  satisfy  them  until  they  had 
laid  hold  on  that  which  God  had  reserved  for  himself. 

And,  saith  the  Apostle  James,  "  He  that  offendeth  in  one  point, 
is  guilty  of  all." 

Obs.  67. — The  sin  of  our  first  parents  was  highly  aggravated 
in  the  sight  of  God. 

We  shall  find  this  to  be  the  case,  if  we  consider, — 

1.  The  person  guilty :  man  in  innocence,  who  was  fully  able 
to  continue  in  that  state. 

2.  The  number  involved  in  the  transgression :  Adam  sinned 
against  God  to  his  own  ruin,  and  that  of  all  his  natural  posterity. 

3.  The  time  when  it  was  committed :  which  was  soon  after 
his  introduction  into  paradise. 

4.  The  place  where  the  sin  was  committed :  viz.,  paradise, 
which  was  peculiarly  dear  to  God,  and  which  he  had  prepared 
for  the  habitation  of  his  innocent  creature. 

5.  The  object  of  the  temptation :  which  was  apparently  a 
matter  of  little  moment ;  the  fruit  of  a  tree,  which  ought  cer- 
tainly to  have  had  no  influence  upon  him  to  commit  such  a  sin, 
seeing  he  had  abundance  of  every  other  kind  of  fruit,  and  of 
every  thing  necessary  to  his  comfort  and  happiness. 

INFERENCES. 

From  this  subject  we  learn, — 1.  How  weak  a  creature  man  is, 
even  in  his  best  state.  2.  That,  if  left  to  ourselves,  we  would, 
like  our  first  parents,  immediately  choose  death.  3.  The  neces- 
sity of  watchfulness  and  prayer.  4.  How  inexcusable  all  are  who 
have  sinned  against  God  ;  and  how  insufficient  every  plea  will 
be,  when  God  riseth  up  in  judgment.  5.  That  no  sin  is  small 
in  the  sight  of  God.  6.  How  vigilant  and  active  Satan  is  to 
destroy  the  soul.  7.  The  necessity  of  self-denial.  8.  The  ne- 
cessity of  Jesus  Christ  as  a  Saviour  from  all  sin, — from  the  sin  of 
our  nature,  as  well  as  from  all  actual  transgressions. 


68  ADAM'S  SIN  IN  PARTICULAR — 

Adams  Sin  in  Particular. — 1.  Extent  of  the  Fall. 

€}.  16— 23t&  ail  J$tankm&  fail  m  ^tram's  first  trans- 
gression ! 

The  covenant  being  made  with  Adam,  not  only  for 
himself,  but  for  his  posterity,  all  mankind,  descending 
from  him  by  ordinary  generation,  sinned  in  him,  and 
fell  with  him,  in  his  first  transgression. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  covenant  of  works  made  with  Adam  was  for  him- 
self and  his  posterity.  Rom.  v.  14. — *'  Nevertheless,  death 
reigned  from  Adam  to  Moses,  even  over  them  that  had  not  sinned 
after  the  similitude  of  Adam's  transgression,  who  is  the  figure  of 
him  that  was  to  come." 

St  That  all  mankind,  descending  from  Adam  hy  ordinary  ge- 
neration, sinned  in  him  and  fell  with  him.  Rom.  v.  12. — "  By 
one  man  sin  entered  into  the  world,  and  death  by  sin  ;  and  so 
death  passed  upon  all  men,  for  that  all  have  sinned."  1  Cor.  xv. 
22.— "  In  Adam  all  die." 

3.  That  it  was  in  Adam's  first  transgression  that  we  sinned 
and  fell.  Rom.  v.  18. — "  By  the  offence  of  one  (or,  by  one 
offence),  judgment  came  upon  all  men  to  condemnation.'" 

EXPLANATION. 

Obs.  68. — The  covenant  made  with  Adam,  was  not  only  for 
himself,  but  also  for  his  posterity. 

That  Adam  was  the  federal  head  and  representative  of  all 
mankind  will  be  evident,  when  we  consider  what  is  said  in  the 
Scriptures  of  truth.  Had  he  been  placed  only  as  a  private  per- 
son, having  no  connection  whatever  with  his  posterity,  Reve- 
lation would  not  have  been  what  it  is.  We  should  not  have 
been  there  informed,  that  "  by  the  disobedience  of  one,  many 
were  made  sinners," — Rom.  v.  19  ;  that  "  in  Adam  all  die," — 1 
Cor.  xv.  22 ;  that  "by  one  man  sin  entered  into  the  world,  and 
death  by  sin,  and  that  death  passed  upon  all  men,  seeing  that  all 
have  sinned," — Rom.  v.  12.  We  should  not  have  been  informed 
that  we  were  conceived  in  sin  and  brought  forth  in  iniquity, — 
Ps.  li.  5;  that,  "  by  the  offence  of  one  man,  judgment  came  upon 
all  men  to  condemnation," — Rom.  v.  18;  that  "  there  is  none 
righteous  ;"  that  "all  have  gone  out  of  the  way  ;"  that  ""there 
is  none  that  understandeth  j  •  that  "there  is  none  that  seeketh 
after  God."— Rom.  iii.  10,  &c. 

But  what  sets  this  in  a  still  clearer  light,  is  the  apostle's  com- 
parison of  Adam  and  Christ,  in  1  Cor.  xv.,  where  they  are  op- 


EXTENT  OP  THE  FALL.  69 

posed  to  one  another,  not  as  private,  but  as  public  persons  and 
representatives,  and  where  the  apostle  speaks  of  them  as  if  there 
were  none  else.     See  verse  47. 

Obs.  69. — All  mankind,  descending  from  Adam  by  ordinary 
generation,  sinned  in  him,  and  fell  with  him. 

As  Adam  was  the  federal  head  and  representative  of  all  man- 
kind ;  so,  when  he  sinned  and  fell,  they  sinned  and  fell  with 
him.  This  is  evident  from  the  passages  of  Scripture  quoted 
above.  That  they  did  not  sin  and  fall  with  him  as  he  was  the 
natural  root  of  mankind,  is  evident ;  for  had  this  been  the  case, 
it  might  also  be  said,  that  all  sin,  because  their  immediate  parents 
have  sinned. 

That  Adam's  sin  is  imputed  to  his  posterity,  and  that  they  are 
included  in  the  covenant,  is  likewise  evident  from  the  death  of 
infants.  They  die,  not  because  they  are  sinners  by  imitation 
(as  some  affirm),  for  they  cannot  imitate  any  one,  but  because 
they  siwned  and  fell  with  Adam,  being  included  in  the  covenant 
made  with  him. 

It  is  here  said,  that  those  alone  sinned  in  Adam,  who  descend 
from  him  by  ordinary  generation,  to  exclude  the  Lord  Jesus 
Christ,  who  was  descended  from  Adam,  but  not  by  ordinary 
generation. — Gen.  iii.  15  ;  Matt.  i.  And  hence  it  is  said,  that 
he  was  "separated  from  sinners. " — Heb.  vii..  26.  Jesus  Christ 
could  not  be  represented  by  Adam,  because  he  himself  was  to  be 
a  representative. — 1  Cor.  xv. 

Obs.  70. — All  mankind  sinned  in  Adam9  and  fell  with  him. 
only  in  his  first  transgression. 

The  first  transgression  of  Adam  was  the  violation  of  the  cove- 
nant that  God  made  with  him,  by  eating  the  forbidden  fruit. 

The  sins  which  Adam  committed  after  his  first  transgression, 
are  not  reckoned  to  his  posterity ;  because,  when  the  covenant 
was  violated,  he  ceased  to  be  a  public  person  or  representative. 
He  could  not  continue  in  this  capacity  any  longer,  than  either 
until  the  condition  required  was  fulfilled,  or  until  he  had  forfeited 
the  promise  made  to  him. 

INFERENCES. 

From  this  subject  we  learn, — 1.  What  sin  is,  and  what  it  has 
done;  and  that  its  nature  must  be  exceeding  sinful,  seeing  it 
hath  extended  over  all.  2.  That  the  fall  of  man  is  a  lesson  to  all 
to  beware  of  pride,  and  of  thinking  too  highly  of  themselves. 

3.  The  necessity  of  repairing  to  the  slcond  Adam,  who  alone  can 
repair  the  shattered  state  of  things  as  the  first  Adam  left  them. 

4.  That  it  is  the  duty  of  parents  to  their  children,  to  consult 
their  present  and  future  welfare. 


70  CONSEQUENCES  OF  THE  PALL. 

2. — Consequences  of  the  Fall. 
&.  17.—  fotto  toijat  estate  oi&  tlje  jTall  oring  Jftanfcmo'  I 

The  fall  brought  mankind  into  an  estate  of  sin  and 
misery. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  fall  of  Adam  brought  mankind  into  a  state  of 
sin.  Rom.  v.  19. — "  By  one  man's  disobedience  many  were 
made  sinners." 

2.  That  the  fall  of  Adam  brought  mankind  into  a  state  of 
misery.  Rom.  v.  17. — "  By  one  man's  offence  death  reigned  by 
one."     See  also  Gal.  iii.  10. 

EXPLANATION. 

Ob's.  71. — Man's  fallen  state  is  a  state  of  sin  and  miser)/. 

1.  It  is  a  state  of  sin,  because  man  is  now  under  the  guilt  of 
sin,  and  sin  hath  dominion  over  him. — Rom.  iii.  1.9,  and  vi.  14. 

2.  It  is  a  state  of  misery,  because,  according  to  the  penalty  of 
the  law,  death  and  the  curse  involve  him  in  all  manner  of  misery. 
—Rom.  v.  12. 

Sin  and  misery  are  inseparably  connected.  If  there  were  no 
sin,  there  could  be  no  misery ;  for  sin  is  the  procuring'  cause  of 
all  misery. 

Man's  state  of  sin  and  misery  is  expressed  in  Scripture  by  a 
state  of  darkness, — Eph.  v.  8 ;  a  state  of  distance, — Eph.  ii.  13 ; 
a  state  of  condemnation  and  wrath, — John  iii.  18,  36 ;  a  state  of 
bondage  or  captivity, — Isa.  xlix.  24 ;  and  a  state  of  death  both 
legal  and  spiritual, — Eph.  ii.  1. 

Out  of  this  state  of  sin  and  misery  no  man  can  deliver  himself; 
Jesus  Christ  alone  can  do  it ;  for  he  alone  eould  satisfy  the  de- 
mands of  that  law  which  man  has  violated. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  seeing  the  whole  world 
is  guilty  before  God,  every  mouth  must  have  been  for  ever 
stopped,  although  he  had  left  all  mankind  to  perish  eternally 
with  the  fallen  angels. — Rom.  iii.  19.  2.  To  admire  the  infinite 
love  of  God  in  sending  his  beloved  Son  to  save  us  from  sin,  as 
the  only  way  of  being  saved  from  misery. — Heb.  ii.  14,  10'. 

3. — Sinfulness  of  Man's  State  by  the  FaU. 

$,  18.-— S2EJ)erem  consist*  tije  Sinfulness  of  tfjat  estate 
toijereinto  iEanfell? 

The  sinfulness  of  that  estate  whereinto  man  fell,  con- 
sists in  the  guilt  of  Adam's  first  sin,  the  want  of  original 
righteousness,  and  the  corruption  of  his  whole  nature, 


SINFULNESS  OF  MAN'S  STATE  BY  THE  FALL.  71 

which  is  commonly  called  Original  sin ;  together  with 
all  actual  transgressions  which  proceed  from  it. 

ANALYSIS  AND  PROOFS. 

"We  are  here  taught, — 

1.  That  the  sinfulness  of  man's  fallen  state  consists  in  the  guilt 
of  Adam's  first  sin.  Rom.  v.  18. — **  By  the  offence  of  one,  judg- 
ment came  upon  all  men  to  condemnation."     See  also  verse  19. 

2.  That  the  sinfulness  of  man's  fallen  state  consists  in  the  want 
of  original  righteousness.  Rom.  iii.  10. — "  There  is  none  right- 
eous, no,  not  one." 

3.  That  the  sinfulness  of  man's  fallen  state  consists  in  the  cor- 
ruption of  our  whole  nature,  or  of  original  sin.  Ps.  li.  5. — 
*l  Behold,  I  was  shapen  in  iniquity,  and  in  sin  did  my  mother 
conceive  me.11 

4.  That  all  our  actual  transgressions,  in  which  the  sinfulness  of 
our  state  also  Consists,  proceed  from  original  sin.  Matt.  xv.  19, 
20. — u  Out  of  the  heart  proceed  evil  thoughts,  murders,  adul- 
teries, fornications,  thefts,  false  witness,  blasphemies;  these  are 
the  things  which  defile  a  man." 

EXPLANATION. 

Obs.  72. — There  is  suck  a  thing  as  original  sin. 

Original  sin  is  that  sin  which  we  have  from  our  original  and 
birth,  and  from  which  all  actual  transgressions  proceed. 
That  original  sin  exists,  may  be  proved, — 

1.  From  various  passages  of  Scripture, — Gen.  v.  3,  where  it  is 
said  that  Adam  begat  a  son  in  his  own  likeness,  after  his  own 
image.  These  words  evidently  imply,  that  the  son  that  was  born 
to  him,  came  into  the  world  with  the  same  corrupt  image  that  he 
himself  bore  after  the  fall.  Gen.  vi.  5, — from  which  it  is  evident, 
that  there  must  be  some  corrupt  fountain  from  which  all  wicked- 
ness proceeds ;  otherwise  the  very  imaginations  of  the  heart  could 
not  be  only  evil,  and  that  continually.  But  this  is  more  fully 
expressed  in  chap.  viii.  21, — u  The  imagination  of  man's  heart  is 
evil  from  his  youth;"  which  points  out  the  source  of  all  to  be 
original  depravity.  See  also  Job  xiv.  4 ;  James  iii.  11  ;  Job  xv. 
14-  John  iii.  6;  Ps.  li.  5. 

2.  From  circumcision  under  the  Old  Testament,  and  haptism 
under  the  New;  which  maybe  considered  not  only  as  seals  of 
the  covenant,  but  also  as  designed  to  express  the  impurity  and 
pollution  of  all  when  they  come  into  the  world,  and  the  necessity 
of  being  cleansed  or  regenerated,  in  order  that  they  may  be  fitted, 
as  the  real  children  of  God  by  covenant,  for  the  enjoyment  of 
him. 

3.  From  the  conduct  of  children;  from  the  sickness,  and  pains, 
and  death  itself,  to  which  they  are  subject  when,  they  come  into 
the  world;  and  from  tne  diversity  of  their  tempers  and  disposi- 


72  SINFULNESS  OF  MAN'S  STATE  BY  THE  FALL. 

tions,  before  they  can  scarcely  form  an  articulate  sound,  or  com- 
municate their  wants  and  necessities. 

4.  From  the  exercises  of  the  people  of  God,  who  view  original 
sin  as  the  source  of  all  their  troubles,  and  sorrows,  and  trials  in 
this  world. 

5.  From  the  consideration,  that  the  wickedness  of  man  cannot 
be  accounted  for,  if  we  deny  that  it  flows  from  this  corrupted 
fountain. 

Obs.  73. — Original  sin  consists  in  the  guilt  of  AdatrCs  first 
sin,  the  want  of  original  righteousness ,  and  the  corruption  of 
the  whole  nature. 

It  consists, — 

1.  In  the  guilt  of  AdarrCs  first  sin.  By  this  we  are  to  under- 
stand, that  we  are  all  chargeable  with  Adam's  first  ski,  which  is 
made  ours  by  imputation.  As  the  righteousness  of  Christ  is  im- 
puted to  all  his  spiritual  seed,  so  the  sin  of  Adam  is  imputed  to 
all  his  natural  posterity. — Rom.  v.  19. 

2.  In  the  want  of  original  righteousness.  By  this  we  are  to 
understand  the  want  of  that  purity  of  nature,  which  Adam  had 
when  he  was  created,  and  which  consisted  in  the  full  and  perfect 
conformity  of  all  the  powers  of  his  soul  to(  the  spotless  nature  of 
God,  and  to  that  holy  law  which  was  written  on  his  heart. — 
Eccl.  vii.  29. 

3.  In  the  corruption  of  the  whole  nature.  By  this  we  are  to 
understand  the  universal  corruption  and  depravation  both  of  the 
body  and  of  the  soul ;  in  the  members  of  the  one,  and  in  the 
powers  and  faculties  of  the  other. — Isa.  i.  5,  6. 

At  the  creation  of  the  soul,  God  does  not  infuse  sin  into  it. 
As  a  righteous  Judge  and  a  God  of  justice,  he  only  withholds 
that  original  righteousness  which  Adam  possessed  in  the  begin- 
ning, and  we  in  him,  and  which  he  is  under  no  obligation  to  be- 
stow. Adam  having  cast  it  off  at  first,  God  now  denies  it,  as  a 
punishment  of  sin,  and  as  an  act  of  justice. 

Obs.  74. — Original  sin,  as  to  its  nature,  is  universal,  dis- 
covers itself  where  least  expected,  is  a  great  hindrance  in  the 
way  of  holiness,  is  the  spring  of  all  actual  sins,  and  exposes  to 
the  wrath  of  God. 

1.  It  is  universal.  Not  only  is  every  man  depraved,  but  every 
part  of  every  man,— all  the  members  of  the  body,  and  all  the 
powers  and  faculties  of  the  soul, — the  understanding,  the  will, 
the  affections,  &c. — See  Rom.  iii.  10,  12,  23  ;  Isa.  i.  5,  6 ;  Jer. 
iv.  22 ;  1  Cor.  ii.  14 ;  Rom.  viii.  7 ;  Hos.  xi.  7 ;  John  v.  40 ; 
Tit.  i.  15;  Ps.  cxyi.  13,21. 

2.  It  discovers  itself  where  least  expected.  It  not  only  breaks 
forth  in  the  greatest  sinners,  but  also  in  the  most  eminent  saints, 
in  a  way  altogether  unexpected  and  sudden. — Jer.  xvii.  9 ;  Matt. 


MISERY  OF  MAN*S  STATE  BY  THE  PALL.  73 

xxvi.  69-75 ;  2  Sara.  xi. ;  Jonah  i. ;  Gen.  ix.  21,  &c. ;  2  Kings 
viii.  12. 

3.  It  is  a  great  hindrance  hi  the  way  of  holiness.  It  prevents 
the  soul  from  running  in  the  way  of  God's  commandments ;  it 
easily  besets  us ;  and  it  constitutes  a  remarkable  hindrance  in 
spiritual  communion  with  God. — Rom.  vii.  19,  &c. 

4.  It  is  the  spring  or  source  of  all  actual  transgressions.  All 
the  wickedness  that  is  in  the  world  proceeds  from  this  fountain ; 
for  if  there  were  no  original  sin,  there  would  be  no  actual.  See 
Matt.  xv.  18,  &c. 

5.  It  exposes  to  the  wrath  of  God.  All  are  by  nature  the 
children  of  wrath. — Eph.  ii.  3. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  source  and  spring  of  all 
sin,  and  of  every  trouble  to  which  we  can  be  exposed,  both  in 
this  world  and  in  the  world  to  come.  2.  That  parents  and  chil- 
dren are  on  the  same  footing  with  respect  to  original  depravity. 
3.  The  necessity  of  being  taken  out  of  a  natural  state,  and  of  be- 
ing ingrafted  into  Christ,  the  second  Adam.  4.  The  absolute 
necessity  of  regeneration,  and  of  the  Spirit  of  Christ,  who  can 
make  all  things  new. — John  iii.  3,  5. 

4. — Misery  of  Man's  State  by  the  Fall. 

<$.  19. — ©SJijat  ia  ti)t  mMX%  of  tijat  estate  toijemuto 
Jftan  feU  ? 

All  mankind  by  their  fall  lost  communion  with  God, 
are  under  his  wrath  and  curse,  and  so  made  liable  to  all 
the  miseries  of  this  life,  to  death  itself,  and  to  the  pains 
of  hell  for  ever. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  all  men  have,  by  the  fall,  lost  communion  with  God. 
Gen.  iii.  8. — u  Adam  and  his  wife  hid  themselves  from  the  pre- 
sence of  the  Lord  God  among  the  trees  of  the  garden."  Ver.  24. 
— "  So  he  drove  out  the  man."  See  also  Isa.  lix.  2,  and  Rom. 
viii.  7. 

2.  That  all  men  by  nature  are  under  the  wrath  and  curse  of 
God.  Eph.  ii.  3. — "  And  were  by  nature  the  children  of  wrath." 
Gal.  iii.  10. — "  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to  do  them." 

3.  That  all  men  are,  by  the  fall,  made  liable  to  all  the  miseries 
of  this  life.  Job  v.  7. — M  Man  is  born  unto  trouble  as  the  sparks 
fly  upward."    See  also  Gen.  iii.  17. 

4.  That  all  men  are,  by  the  fall,  made  liable  to  death.  Rom. 
vi.  23. — "  The  wages  of  sin  is  death." 

G 


74  MISERT  OF  MAN'S  STATE  BY  THE  FALL. 

6.  That  all  men  are,  by  the  fall,  made  liable  to  the  pains  of 
hell.  Ps.  xi.  17. —  The  wicked  shall  be  turned  into  hell,  and 
all  the  nations  that  forget  God." 

6.  That  the  pains  of  hell  are  eternal.  Matt.  xxv.  46. — "  These 
shall  go  away  into  everlasting  punishment."  See  also  Isa.  xxxiii. 
14;  Mark  ix.  43,  44;  and  2  Thess.  i.  9. 

EXPLANATION. 

Obs.  75. — Man,  by  the  fall,  has  lost  communion  with  God. 

The  communion  which  man  enjoyed  in  innocence,  consisted  in 
the  uninterrupted  enjoyment  of  the  gracious  presence  and  favour 
of  God,  together  with  the  most  intimate  familiarity  with  him  in 
the  garden  of  Eden. 

That  man  has  lost  this  communion,  is  evident  from  his  being 
represented  as  "  without  God  in  the  world,"  and  as  "  alienated 
from  the  life  of  God." — Eph.  ii.  12,  and  iv.  18.  See  Gen.  iii. 
8,  23,  24. 

By  losing  this  communion,  man  has  sustained  the  greatest  loss; 
because  God  is  the  chief  good,  and  man's  chief  happiness  consists 
in  communion  with  him. 

Obs.  76. — Man  is  under  the  wrath  and  curse  of  God. 

1.  Man  is  under  the  wrath  of  God.  To  be  under  the  wrath  of 
God,  is  to  lie  under  his  anger  in  the  dreadful  effects  of  it,  whe- 
ther they  are  visible  to  us,  or  whether  they  are  concealed  from  us. 
— John  iii.  36 ;  Eph.  ii.  3 ;  Ps.  xi.  5. 

2.  Man  is  under  the  curse  of  God.  To  be  under  the  curse  of 
God,  is  to  be  under  the  curse  of  his  righteous  law,  which  de- 
nounces all  possible  evil  against  the  sinner. — Gal.  iii.  10;  Ps.  xc. 
11;  Deut.  xxviii.  15,  &c. ;  Ps.  vii.  11;  Rom.  i.  18;  John  iii. 
18,  36. 

Obs.  77. — In  this  world  man  is  liable  to  all  hinds  of  misery 
and  to  death. 

1.  Man  is  subject  to  all  the  miseries  of  this  life,  which  concern 
the  body.  Such  are  these  :  public  judgments  and  calamities  of 
every  kind ;  the  troubles,  afflictions,  and  diseases  to  which  the 
human  frame  is  exposed;  the  losses,  crosses,  and  disappoint- 
ments, and  acts  of  injustice,  to  which  men  are  continually  liable; 
and  all  the  poverty,  and  straits,  and  difficulties,  and  wants,  which 
fall  to  the  lot  of  many  in  the  present  state  of  existence. 

2.  Man  is  subject  to  all  the  miseries  of  this  life,  which  con- 
cern the  soul.  Such  are  these:  blindness  of  mind, — Eph.  iv.  18; 
a  reprobate  mind, — Rom.  i.  28;  strong  delusions, — 2  Thess.  ii.  11  ; 
hardness  of  heart, — Rom.  ii.  5;  horror  of  conscience, — Isa.  xxxiii. 
14;  Gen.  iv.  13;  Matt,  xxvii.  4;  and  vile  affections, — Rom.  i. 
26,  &c. 

3.  Man  is  subject  to  death  itself,  or  the  separation  of  the  soul 
from  the  body, — Heb.  ix.  27 ;  Rom.  vi.  23 ;  Ezek.  xviii.  4 


MISERY  OF  MAN'S  STATE  BY  THE  FALL.  75 

It  may  be  here  remarked,  that  with  respect  to  the  outward 
conduct  of  Providence,  all  the  external  miseries  above  mentioned 
equally  befall  the  righteous  and  the  wicked;  but  they  are  sent 
for  very  different  purposes.  To  the  righteous  they  are  only  fa- 
therly chastisements,  and  work  together  for  their  good ;  whereas, 
to  the  wicked  they  come  in  a  way  of  vindictive  wrath,  and  are 
the  forerunners  of  eternal  sorrow,  unless  they  repent.  To  the 
former  they  are  sanctified,  and  made  the  means  of  further  holi- 
ness ;  to  the  latter  they  are  the  commencement  of  wrath  on  ac- 
count of  their  sins,  to  be  revealed  in  due  time. 

Obs.  78. — In  the  world  to  come,  man  is  liable  to  Hie  pains  of 
hell. 

By  the  pains  of  hell  we  are  to  understand  the  punishment  of 
the  wicked,  which  consists, — 

1.  In  the  punishment  of  loss:  the  loss  of  God,  who  alone  is 
and  can  be  the  chief  good  of  the  soul ;  the  loss  of  Christ,  whose 
presence  is  better  than  life ;  the  loss  of  the  communion  of  angels 
and  saints ;  the  loss  of  the  soul ;  and  the  loss  of  every  possibility 
of  escape. 

2.  In  the  punishment  of  sense:  which  is  expressed  in  Scrip- 
ture by  "being  shut  up  in  darkness;"  "a  lake  that  burneth 
with  fire  and  brimstone,'  which  is  the  second  death ;"  "  the  worm 
that  dieth  not,  and  the  fire  that  shall  never  be  quenched ;  *  "  de- 
struction from  the  presence  of  the  Lord,  and  from  the  glory  of  his 
power,"  &c. 

Obs.  79. — The  pains  of  hell  are  eternal,  or  for  ever. 

That  the  punishment  of  the  wicked  shall  be  eternal,  is  evident 
from  Scripture,  which  assures  us,  that  the  wicked  shall  be  cast 
into  everlasting  fire — shall  go  into  everlasting  punishment — shall 
be  punished  with  everlasting  destruction — shall  be  tormented  day 
and  night  for  ever  and  ever.  These  expressions  leave  no  room 
for  doubt  respecting  this  matter. 

The  eternity  of  punishment  is  not  essential  to  the  threatening 
or  penal  sanction  of  the  law ;  for  had  this  been  the  case,  there 
never  could  have  been  a  satisfaction  for  sin.  But  it  arises  from 
the  nature  of  the  creature,  which  being  finite,  can  never  yield  a 
satisfaction  of  infinite  value.  So  that  the  punishment  of  the 
wicked  must  be  everlasting,  as  well  as  the  blessedness  of  the 
saints,  which  is  so  on  account  of  the  infinitely  valuable  satisfac- 
tion of  Christ  in  their  stead. 

INFERENCES. 

From  this  subject  we  learn, — 1.  What  an  evil,  what  a  bitter, 
and  what  a  hateful  thing  sin  is,  which  is  accompanied  with  such 
consequences,  and  which  brings  with  it  such  a  train  of  misery,  if 
not  washed  away  in  the  blood  of  Ch'rist.  2.  That  however  sweet 
the  pleasures  of  sin  may  now  appear,  it  shall  prove  bitterness  in 


76  PLAN  OF  REDEMPTION. 

the  end.  3.  The  necessity  of  fleeing  to  the  man  Christ  Jesus 
from  the  avenger  of  blood ;  of  repairing  to  the  horns  of  the  altar, 
that  sin  may  not  be  our  ruin.  4.  The  value  of  the  gospel,  and 
the  value  of  the  soul ;  and  the  inconceivable  misery  of  all  that 
are  in  a  state  of  nature. 


SECT.  IV. —  OF  THE  SPECIAL  PROVIDENCE  OF  GOD  TOWARDS  MAN  IN 
REDEMPTION  :— UNDER  WHICH  ARE  CONSIDERED  THE  TLAN  OF 
REDEMPTION,  THE  APPLICATION  OF  REDEMPTION,  AND  THE  BENE- 
FITS OF  REDEMPTION. 

Division  1. — Plan  of  Redemption. 

<£.  20.-— 33t&  ©foil  Irabe  all  Jfftanlanu'  to  pen's!)  in  tlje 
estate  of  &in  anti  mtsern  % 

God  having  out  of  his  mere  good  pleasure,  from  all 
eternity,  elected  some  to  everlasting  life,  did  enter  into 
a  covenant  of  grace,  to  deliver  them  out  of  the  estate  of 
sin  and  misery,  and  to  bring  them  into  a  state  of  salva- 
tion by  a  Redeemer. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  God  hath  ordained  or  elected  some  men  to  everlasting 
life.  Acts  xiii.  48. — "  As  many  as  were  ordained  to  eternal  life 
believed.''     See  also  2  Thess.  ii.  13. 

2.  That  God's  purpose  of  election  was  from  eternity.  Eph. 
i.  4. — "  He  hath  chosen  us  in  him  before  the  foundation  of  the 
world." 

3.  That  the  election  of  God  is  the  result  of  his  own  good  plea- 
sure. Eph.  i.  5. — "  Having  predestinated  us  unto  the  adoption 
of  children  by  Jesus  Christ  to  himself,  according  to  the  good 
pleasure  of  his  will.'' 

4.  That  God  entered  into  a  covenant  of  grace  with  Christ  for 
the  elect.  Ps.  lxxxix.  3. — "  I  have  made  a  covenant  with  my 
chosen.'" 

5.  That  the  design  of  this  covenant  was  to  deliver  the  elect 
from  their  original  state  of  sin  and  misery,  and  to  bring  them  into 
a  state  of  complete  salvation  by  a  Redeemer.  Rom.  viii.  1. — 
V  There  is  now  no  condemnation  to  them  who  are  in  Christ  Jesus, 
who  walk  not  after  the  flesh,  but  after  the  Spirit."  Rom.  v.  IB. 
— "  By  the  righteousness  of  one,  the  free  gift  came  upon  all  men 
unto  justification  of  life."  See  also  Matt.  i.  21  ;  1  Thess.  i.  10; 
Tit.  iii.  5  ;  and  Prov.  xxiii.  2. 

EXPLANATION. 

Obs.  80. — God  has  elected  or  ordained  some  men  to  eternal  life. 


PLAN  OF  REDEMPTION.  77 

By  election  we  are  to  understand  God's  purpose  of  love  and 
grace  towards  some  sinners  of  mankind,  when  he  might  have 
left  all,  without  exception,  to  perish  in  their  sins.  Acts  xiii.  48  ; 
Matt.  xx.  16  ;  Luke  xii.  32. 

That  to  which  the  elect  are  chosen,  is  everlasting  life.  They 
are  also  chosen  to  the  means  which  lead  to  this  end;  for  the 
means  and  the  end  are  so  intimately  connected,  that  they  cannot 
be  separated. — Acts  xiii.  48  ;  2  Thess.  ii.  13. 

At  present,  the  elect  and  believers  are  not  of  the  same  extent ; 
but  they  shall  be  of  the  same  extent  ;  for  all  that  are  elected  to 
everlasting  life,  shall  in  due  time  be  brought  out  of  their  state  of 
sin  and  misery,  into  a  state  ol  complete  salvation. 

Obs.  81. — God's  purpose  of  election  was  from  eternity. 

The  purpose  of  God  concerning  the  elect  took  its  rise  from 
eternity.  It  never  had  a  beginning  ;  for  he  loved  them  from 
everlasting.  Jer.  xxxi.  3 ;  Eph.  i.  4  ;  2  Thess.  ii.  13.  To  say 
that  God  makes  no  choice  until  the  day  of  believing,  is  as  much 
as  to  say  that  he  did  not  know  from  eternity  who  should  believe, 
and  what  should  take  place  in  time.  And  to  deny  his  omniscience 
and  foreknowledge,  is  to  deny  his  being. 

Obs.  82. — God's  purpose  of  election  was  the  result  of  his  own 
good  pleasure. 

1.  God's  decree  of  election  was  not  to  save  such  as  should  be- 
lieve and  persevere  in  a  state  of  holiness.  Were  this  the  case,  it 
would  render  this  act  of  God  a  thing  altogether  uncertain;  be- 
cause, if  it  depended  on  this  circumstance,  it  would  be  uncertain 
whether  any  should  believe,  and  consequently  uncertain  whether 
any  should  be  saved. 

2.  God  did  not  choose  men  to  eternal  life  because  he  foresaw 
their  faith  and  holiness.  Scripture  never  attributes  election  to 
faith  and  holiness  foreseen,  or  afterwards  visible  in  the  saints. 
On  the  contrary,  these  are  always  exhibited  as  the  fruits  and 
effects  of  election,  and  therefore  they  can  never  be  viewed  as  the 
cause  of  it ;  for  the  same  thing  can  never,  at  one  and  the  same 
time,  be  both  cause  and  effect.     See  Eph.  i.  4,  5. 

3.  Jesus  Christ  is  not  the  cause  of  election.  If  God  in  love 
sent  his  Son  into  the  world,  to  redeem  those  whom  he  had  given 
to  him,  it  cannot  for  a  moment  be  supposed  that  he  was  the  cause 
of  electing  love.    See  John  iii.  16. 

4.  The  only  reason,  then,  that  can  be  given,  and  that  to  which 
the  Scriptures  everywhere  attribute  election,  is  the  mere  good 
pleasure  of  God.  Eph.  i.  5. — "  Having  predestinated  us  to  the 
adoption  of  children  by  Jesus  Christ  unto  himself,  according  to 
the  good  pleasure  of  his  will,  to  the  praise  of  the  glory  of  his 
grace,  wherein  he  hath  made  us  accepted  in  the  Beloved." 
See  also  Matt.  xi.  26  ;    Rom.  ix.  16,  &c. ;  Mai.  i.  2,  3. 

o2 


78  PLAN  OF  REDEMPTION. 

Obs.  83. — God  entered  into  a  covenant  of  grace  toith  Christ 
for  the  elect 

The  misery  into  which  all  mankind  had  plunged  themselves 
by  sin,  was  the  occasion  of  the  covenant  of  grace ;  but  the  cause 
of  it  was  the  amazing  love,  and  condescension,  and  sovereign 
grace  of  God. 

In  Scripture  this  covenant  is  denominated  by  various  names : — 

1.  It  is  generally  called  the  covenant  of  grace;  because  the 
love  and  grace  of  God  were  the  cause  of  it. 

2.  It  is  called  the  second  covenant;  because,  although  it  was 
first  made,  it  was  last  executed. — Heb.  viii.  7. 

3.  It  is  called  a  better  covenant,  namely,  than  the  covenant  of 
works ;  because  it  is  established  on  better  promises. — Heb.  viii.  6*. 

4.  It  is  called  the  neio  covenant;  because  it  was  last  intimated, 
and  because  it  shall  continue  sure  in  all  its  parts  to  the  end  of 
the  world. — Heb.  viii.  8. 

5.  It  is  called  a  covenant  of  peace  ;  because  by  it  a  reconciliation 
is  made  between  God  and  man. — Ezek.  xxxvii.  26  ;  Isa.  liv.  10. 

That  the  covenant  of  grace  was  made  with  Christ,  as  the  re- 
presentative of  the  elect,  or  as  the  second  Adam,  will  be  evident 
from  the  following  things : — 

1.  From  various  passages  of  Scripture ;  Ps.  lxxxix.  3,  &c, 
where  reference  is  made  to  the  covenant  of  royalty  which  was 
made  with  David,  as  representing  his  seed ;  but  not  to  the  cove- 
nant made  with  him  alone.  See  ver.  19-36,  where  we  have  God 
plainly  covenanting  with  Christ ;  for  these  verses  are  expressed 
in  language  too  strong  to  have  their  full  application  to  the  cove- 
nant of  royalty  made  with  David,  as  king  of  Israel ;  which, 
however,  without  doubt,  was  typical  of  that  made  with  Christ. 
See  also  Heb.  viii.  6,  and  Gal.  iii.  16,  17. 

2.  From  Christ  being  called  the  second  Adam.  See  1  Cor. 
xv.  45,  47,  where  Adam  and  Christ  are  evidently  contrasted. 
Christ  cannot  be  called  the  second  man  in  any  other  sense  than 
as  he  is  the  federal  head  of  his  spiritual  offspring,  as  Adam  was: 
of  his  natural  posterity. 

3.  From  Christ  and  his  spiritual  seed  being  called  by  the  same 
names.  They  are  both  called  Israel. — Isa.  xlix.  3,  and  Rom. 
ix.  6.  They  are  both  called  Jacob. — Ps.  xxiv.  6  ;  Isa.  xli.  14. 
They  are  both  called  Christ. — 1  Cor.  xii.  12  ;  Gal.  iii.  16.  See 
also  Eph.  iv.  13,  and  v.  30. 

4.  From  the  promises  of  this  covenant  being  all  made  with 
Christ.— Gal.  iii.  16,  17  ;  Tit.  i.  2 ;  2  Tim.  i.  9. 

5.  From  his  being  the  surety  of  the  covenant. — Heb.  vii.  22 ; 
2  Cor.  v.  21. 

6.  From  all  the  covenants,  which  were  typical  and  emblema- 
tical of  the  covenant  of  grace,  being  made  with  parents,  as  repre- 
sentatives of  their  posterity. — Gen.  ix.  9,  and  xvii.  7 ;  2  Sam. 
vii.  11,  &c. 


PLAN  OF  REDEMPTION.  79 

It  was  necessary  that  this  covenant  should  be  made  with 
Christ,  as  the  representative  of  his  people,  for  the  following 
reasons : — 

1.  That  the  love  of  God  might  appear  to  have  been  from  of 
old,  even  from  everlasting  ;  and  that  the  covenant  might  be  called 
an  everlasting  covenant. 

2.  Because,  if  this  covenant  had  not  been  made  with  Christ, 
who  is  a  Divine  person,  as  a  representive,  it  could  not  have  been 
called  a  covenant  of  grace  and  a  covenant  of  life ;  nay,  it  could 
not  have  been  made  at  all. 

3.  That  it  might  be  a  covenant  of  rich  and  absolutely  free 
grace. — Eph.  ii.  7.  In  respect  of  Christ  himself,  indeed,  it  was 
a  pure  covenant  of  works, — that  is,  a  condition  was  to  be  per- 
formed by  him,  that  life  might  be  obtained  for  those  whom  he 
represented ;  but  to  sinners  it  is  a  covenant  of  rich  and  super- 
abundant grace. — Rom.  iv.  4,  5. 

4.  That  there  might  be  a  similarity  between  the  way  in  which 
sin  and  death  entered  into  the  world,  and  the  way  in  which  righte- 
ousness and  life  should  be  communicated.  Sin  and  death  entered 
by  one  man,  and  therefore  righteousness  and  life  must  also  enter 
by  one  man. 

5.  That  the  promises  of  the  covenant  might  be  sure  to  all  the 
elect.     See  Ps.  lxxxix.  2,  19,  22,  &c. 

Obs.  84. — The  parties  of  the  covenant  of  grace  are,  Jehovah 
and  Jesus  Christ,  and  in  him  elect  sinners  of  mankind. 

1.  The  party  in  this  covenant  on  heaven's  side  is  Jehovah, 
essentially  considered,  as  Father,  Son,  and  Holy  Ghost, — who 
must  be  viewed  in  this  covenant  as  an  offended  Judge,  because 
of  the  sin  of  man  ;  as  a  God  of  love,  designing  to  display  the 
exceeding  riches  of  his  grace  and  love  in  the  redemption  of  a 
lost  elect  world ;  and  as  an  infinitely  just  and  holy  God,  who  can- 
not save  the  sinner,  but  in  a  way  of  magnifying  his  law,  of  satis- 
fying his  justice,  and  of  vindicating  his  holiness. 

2.  The  party-contractor  on  man's  side  is  the  Lord  Jesus  Christ, 
the  Son  of  God;  who  must  be  viewed  in  this  covenant  as  full  of 
compassion,  and  as  a  representative,  and  a  living  and  quickening 
head  to  all  his  spiritual  seed.  As  connected  with  this  covenant, 
he  must  also  be  viewed  by  us,  as  bone  of  our  bone ;  as  nearlv 
allied  to  us,  having  assumed  our  nature,  that  he  might  die  and 
overcome  death,  and  restore  us  to  our  former  privileges  and  bless- 
ings in  the  same  nature  that  sinned ;  and  as  a  sacrificing  priest, 
who  offered  up  himself  once  for  all,  a  sweet-smelling  savour  to 
God,  without  spot  or  blemish. — Heb.  ix.  14,  15. 

3.  The  party  whom  Christ  represented — for  whom  he  con- 
tracted— for  whom  he  stood  bound — and  for  whom  he  undertook 
(all  these  being  terms  of  the  same  import  and  extent),  are  sin- 
ners of  mankind;  who,  as  connected  with  this  covenant,  must 


80  PLAN  OF  REDEMPTION. 

be  considered  as  lost  and  undone  in  themselves,  by  the  violation 
of  the  first  covenant  in  Adam,  who  represented  all  mankind ;  as 
altogether  unable  to  recover  themselves  from  their  lost  state,  or 
to  pay  to  God  a  ransom  for  their  souls,  to  glorify  his  injured  per- 
fections, or  to  retrieve  the  honour  of  his  law ;  as  distinguished 
from  the  rest  of  the  world  by  the  sovereign  purpose  and  grace  of 
God;  and  as  objects  of  the  redeeming  love  of  the  Eternal  Trinity. 

That  Christ  did  not  represent  all  mankind  in  this  covenant,  is 
evident  from  his  laying  hold  of  the  seed  of  Abraham  alone,  which 
are  only  a  part  of  the  seed  of  A  dam,  the  parent  of  all  mankind. 
See  Heb.  ii.  16. 

Although  the  first  Adam  represented  the  whole  human  race, 
yet  it  is  no  disparagement  to  the  federal  representation  of  Christ, 
the  second  Adam,  that  he  represented  only  some  of  mankind; 
because  it  is  unspeakably  more  for  Christ  to  undertake  for  one 
sinner,  than  it  was  for  Adam  in  the  beginning  to  undertake  for  a 
whole  righteous  world.     See  Rom.  ix.  21. 

Obs.  85. — The  condition  of  th#  covenant  of  grace  was  the 
righteousness  of  the  Lord  Jesus  Christ. 

Nothing  whatever  but  the  finished  righteousness  of  Jesus 
Christ,  by  which  he  hath  satisfied  all  the  demands  of  the  broken 
law,  can  be  properly  and  strictly  called  the  condition  of  the 
covenant  of  grace.  The  righteousness  of  Christ,  which  was  the 
condition  of  this  covenant,  consisted  in  these  things  : — holiness 
of  nature, — Heb.  vii.  26 ;  righteousness  of  life, — Isa.  liii.  9 ; 
John  viii.  46;  Luke  xxiii.  4;  John  xviii.  38,  and  xix.  4,  6; 
and  full  satisfaction  to  the  penalty  of  the  broken  law  incurred 
by  the  sin  of  man. 

That  the  righteousness  of  Jesus  Christ  alone  is  the  proper  con- 
dition of  the  covenant  of  grace,  will  be  evident  from  the  following 
considerations : — 

1.  Christ  undertook  to  discharge,  not  a  part  only,  but  the 
whole  of  the  debt  of  a  guilty  chosen  world  ;  which  shows  that  he 
left  nothing  whatever  to  be  performed  by  them  as  any  part  of  the 
condition  on  which  eternal  life  is  to  be  obtained. 

2.  Nothing  whatever  but  the  fulfilment  of  the  same  condition, 
by  the  non-fulfilment  of  which  the  covenant  of  works  was  broken, 
can  be  the  condition  of  this  covenant, — that  is,  perfect  obedience, 
which  none  but  Christ  could  yield. 

3.  In  Scripture  we  find,  that  Christ's  righteousness  satisfies 
every  demand  of  law  and  justice ;  consequently  nothing  remains 
to  be  done  by  any  other  besides  him,  as  the  condition  of  this 
covenant.     See  Eph.  v.  2 ;  Tit.  ii.  14. 

4.  The  Scriptures  fully  show,  that  believers  found  their  hopes 
of  eternal  life  upon  the  righteousness  of  Christ,  and  not  upon  any 
other  thing  whatever. — Eph.  i.  7;  Phil.  iii.  8,  9. 

5.  That  which  cannot  answer  the  demands  of  the  violated  cove- 


PLAN  OF  REDEMPTION.  81 

nant,  cannot  be  called  a  condition,  in  the  strict  and  proper  sense 
of  the  word;  but  faith,  repentance,  love,  and  new  obedience, 
though  absolutely  necessary  on  our  part,  cannot  do  this;  there- 
fore they  can  by  no  means  be  called  proper  conditions  of  the 
covenant  of  grace.  So  far  from  this,  they  are  promises  on  the 
part  of  God  himself  to  those  interested  in  the  covenant. — Phil.  i. 
29;  Acts  v.  31. 

6.  This  covenant  excludes  boasting ;  but  this  could  not  be  the 
case,  if  faith,  and  repentance,  and  holiness  were  the  conditions 
of  it. — Rom.  iii.  27;  Tit.  iii.  5. 

But  although  faith  cannot  be  properly  called  the  condition  of 
the  covenant,  yet  it  is  the  means  by  which  a  sinner  is  put  in 
possession  of  the  blessings  of  this  covenant.  It  is  by  this  that 
he  becomes  one  with  Christ,  by  whom  he  is  represented.  And 
by  this  union  all  things  become  the  believers,  and  all  the  pro- 
mises of  the  covenant  become  sure  to  all  the  seed. 

Obs.  86. — In  the  covenant  of  grace,  certain  promises  were 
made  to  Christ,  and  to  tlie  elect  in  him. 

1.  Those  which  immediately  respect  Christ,  were,  the  promise 
of  assistance  in  the  work  to  which  he  was  called ;  the  promise 
of  the  acceptance  of  it,  connected  with  his  resurrection  from  the 
dead;  and  the  promise  of  a  glorious  reward.  —  Isa.  xlii.  1,  6, 
Iii.  13,  and  liii.  ll,  12. 

2.  Those  which  are  made  to  the  elect,  and  which  flow  from 
what  Christ  hath  done,  are  many  and  precious.  They  pertain  to 
life  and  godliness,  to  grace  here  and  glory  hereafter ;  and  they 
include  every  thing  necessary  for  them  in  this  world,  and  in  that 
which  is  to  come. — Tit.  i.  2;  1  John  ii.  25. 

Obs.  87. — The  administration  of  the  covenant  of  grace  was 
committed  to  Jesus  Christ. 

By  the  administration  of  the  covenant,  we  are  to  understand 
the  management  of  it,  in  order  that  it  may  become  effectual  for 
the  end  for  which  it  was  made. 

It  is  necessary  that  there  should  be  an  administration  of  this 
covenant,  because  there  is  much  to  be  done  in  order  that  the 
elect  may  be  brought  to  glory. 

This  administration  is  devolved  on  Christ,  as  a  reward  of  his 
arduous  undertaking,  that  all  the  ransomed  of  the  Lord  may  rest 
on  him  for  their  salvation,  and  for  every  mean  of  salvation. 

The  objects  of  this  administration  are  sinners  of  mankind  inde- 
finitely, or  any  of  the  family  of  Adam  without  exception.  — See 
John  iii.  14,  1.5;  Luke  ii.  10;  Matt,  xxviii.  18,  19;  Prov.  viii.  4. 
Although  Christ  effectually  saves  none  but  the  chosen  of  God, 
who  were  given  to  him ;  yet  by  his  office,  he  is  the  Saviour  of 
the  world,  suited  for  every  sinner ;  and  all  are  warranted  by  God 
to  apply  to  him  for  salvation.     Hence  he  is  called  "  the  Saviour 


82  PLAN  OF  REDEMPTION. 

of  all  men,  especially  of  those  that  believe;"  and  his  salvation  is 
called  the  common  salvation. — Jude  3.  The  offer  of  his  salvation 
is  unlimited  wherever  it  is  preached. — Mark  xvi.  15,  16. 

The  foundation  of  the  unlimited  administration  of  the  cove- 
nant, in  the  offer  of  Christ  in  the  gospel,  is  the  sufficiency  of  his 
blood  for  the  salvation  of  all.  See  John  i.  29.  Christ  hath 
fulfilled  the  condition  of  the  covenant  in  all  its  extent ;  and  his 
atonement,  being  infinitely  valuable  in  itself,  is  considered,  as 
such,  a  sufficient  ransom  for  all. 

Obs.  88. — The  design  of  the  covenant  of  grace  was  to  deliver 
the  elect  out  of  their  state  of  sin  and  misery,  and  to  bring  them, 
into  a  state  of  salvation.  • 

The  great  end  which  Christ  has  in  view  in  the  administration 
of  the  covenant  is,  that  elect  sinners  may  be  brought  out  of  a 
state  of  sin  and  misery,  into  a  state  of  salvation;  and  this  he 
does  by  bringing  them  personally  and  savingly  within  the  bond 
of  the  covenant. 

When  Christ  administers  the  covenant  to  the  elect,  who  alone 
are  the  objects  of  its  peculiar  administration,  he  bestows  upon 
them  all  things,  which  he  is  empowered  to  bestow,  by  way  of  a 
testament,' — every  thing  necessary  for  their  recovery  and  ever- 
lasting happiness. — Luke  xxii.  29.  And  the  means  by  which  a 
sinner  is  put  in  possession  of  all  these  blessings,  is  faith,  which 
is  likewise  his  gift. 

INFERENCES. 

From  this  subject  we  learn, — 1.  How  mysterious  the  ways  of 
God  are  to  the  children  of  men.  2.  The  duty  of  submission  to 
the  ways  of  God.  3.  To  beware  of  curiously  searching  into  the 
hidden  things  of  God ;  but  to  seek  after  scriptural  views  of  him. 
4.  The  sovereignty  of  the  grace  of  God.  5.  The  necessity  of  self- 
examination,  whether  or  not  we  are  interested  in  the  electing 
love  of  God.  6.  The  necessity  of  making  our  calling  and  election 
sure;  seeing  the  decree  of  God  is  not  our  rule,  aiid  we  are  to 
act  as  if  there  were  no  decree.  7.  The  amazing  love  of  the  Eter- 
nal Trinity  to  a  self-destroying  world.  8.  That  if  salvation  could 
have  been  obtained  in  any  other  way  than  by  a  covenant  of  grace, 
so  much  would  not  have  been  done  for  the  salvation  of  the  sin- 
ner. 9.  That  this  covenant  is  every  way  suitable  to  the  case  of 
sinners.  10.  How  worthy  Jesus  is  of  our  highest  love  and  esteem, 
who  thus  stood  in  the  breach,  that  wrath  might  be  averted.  11. 
That  Christ  is  freely  offered  in  the  gospel  to  all  men,  whatever 
their  character  may  be.  12.  That  all  are  called  to  examine 
themselves,  what  part  they  have  in  this  well-ordered  covenant ; 
whether  they  are  yet  brought  within  the  bond  of  it,  or  whether 
they  are  still  far  from  righteousness.  13.  That  it  is  the  duty  of 
all  to  believe  that  Jesus  Christ  is  the  Saviour  of  the  world,  and 
their  Saviour  in  particular,  by  the  appointment  of  the  Father, 


THE  PERSON  AND  CHARACTER  OF  THE  REDEEMER.  83 

and  by  the  offer  of  Christ  himself.  14.  That  if  we  are  not 
savingly  interested  in  this  covenant,  we  can  have  no  hope  beyond 
the  grave;  this  being  the  only  remedy  for  the  sinner,  and  the 
Scriptures  having  concluded  all  under  sin.  15.  That  holiness  is 
necessary,  as  the  only  way  by  which  we  can  evidence  our  interest 
in  the  covenant  of  grace.  16.  That,  in  every  time  of  need,  we 
ought  to  go  to  Christ  himself  for  every  thing  of  which  we  stand 
in  need;  seeing  he  is  the  administrator  of  the  covenant,  to  whom 
all  things  are  committed.  17.  That  all  things  shall  work  together 
for  the  good  of  those  who  are  interested  in  the  covenant.  18. 
The  happiness  of  the  believer,  and  the  misery  of  the  unbeliever, 
who  is  in  a  state  of  distance  from  the  covenant  of  grace. 

The  Person  and  Character  of  the  Redeemer. 

Q,  21.—S®f)o  fe  tije  Hfouremer  of  Sod's  0lect? 

The  only  Redeemer  of  God's  elect  is  the  Lord  Jesus 
Christ,  who,  being  the  eternal  Son  of  God,  became  man, 
and  so  was,  and  continueth  to  be,  God  and  man,  in  two 
distinct  natures,  and  one  person  for  ever. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  Lord  Jesus  Christ  is  the  Redeemer  of  God's  elect. 
Gal.  iv.  4,  5. — "  God  sent  forth  his  Son,  made  of  a  woman, 
made  under  the  law,  to  redeem  them  that  were  under  the  law.  . 
See  also  1  Tim.  ii.  5. 

2.  That  Jesus  Christ  is  the  only  Redeemer  of  man.  Acts  iv. 
12. — "  Neither  is  there  salvation  in  any  other.1' 

3.  That  Jesus  Christ  is  the  eternal  Son  of  God.  Mark  xvi.  16. 
— "  Thou  art  the  Christ,  the  Son  of  the  living  God."  See  also 
Heb.  i.  8. 

4.  That  Jesus  Christ  became  man.  John  i.  14. — "  The  Word 
was  made  flesh."     See  also  Heb.  ii.  16. 

5.  That  Jesus  Christ  is  both  God  and  man.  1  Tim.  iii.  16. — 
"  And,  without  controversy,  great  is  the  mystery  of  godliness : 
God  was  manifest  in  the  flesh."     See -also  Rom.  ix.  5. 

6.  That  Jesus  Christ  possesses  the  natures  of  God  and  man  in 
•ne  person.  Col.  ii.  9. — u  For  in  him  dwelleth  all  the  fulness  of 
the  Godhead  bodily." 

7.  That  Jesus  Christ  will  continue  to  be  both  God  and  man 
for  ever.  Heb.  vii.  24. — u  But  this  man,  because  he  continueth 
ever,  hath  an  unchangeable  priesthood." 

EXPLANATION. 

Obs.  89. — The  Lord  Jesus  Christ  is  Hie  only  Redeemer  of 
Qod*s  elect. 

It  may  be  here  remarked,  that  he  is  called  Lord,  because,  as 


84  THE  PERSON  AND  CHARACTER  OF  THE  REDEEMER. 

God,  he  is  the  Most  High  over  all  the  earth ;  and,  as  Mediator, 
all  power  in  heaven  and  on  earth  is  committed  to  him, — Matt, 
xxviii.  17;  that  he  is  called  Jesus,  because  he  saves  his  people 
from  their  sins, — Matt.  i.  21;  Luke  i.  31;  Acts  iv.  12;  and  that 
he  is  called  Christ,  because  he  is  the  Anointed  of  the  Lord. 
Christ  in  the  Greek,  and  Messiah  in  the  Hebrew  language,  sig- 
nify the  same  thing,  namely,  Anointed, — which  implies  his  de- 
signation unto,  and  his  being  fully  qualified  for,  his  mediatorial 
office. — Ps.  xlv.  7;  Isa.  lxi.  1;  Prov.  viii.  23;  Ps.  ii.  7,  8. 

Jesus  Christ  is  the  Redeemer  of  God's  elect.  This  name  has 
evidently  a  reference  to  the  redeemed.  Hence  it  evidently  im- 
plies bondage  or  captivity  to  sin,  Satan,  and  the  world,  and  to 
death  and  hell,  because  of  the  breach  of  the  first  covenant.  And 
hence  also  we  are  called  lawful  captives. — Isa.  xlix.  24.  To  re- 
deem, signifies  to  buy  back  what  is  in  bondage  or  captivity;  in 
which  all  mankind,  without  exception,  are  by  nature. — Eph.  ii. 
1,  &c.  In  order  that  Jesus  Christ  might  redeem  lost  sinners,  or 
deliver  and  rescue  them,  by  power  and  conquest,  out  of  the  hands 
of  Satan,  and  of  every  enemy,  it  was  necessary  that  he  should 
give  a  sufficient  ransom  to  the  offended  justice  of  God.  And 
this  ransom  he  gave,  when  he  offered  up  himself  a  sacrifice  for 
sin;  than  which  nothing  more  could  be  demanded,  in  order  that 
the  lawful  captives  might  be  set  free,  and  made  as  though  they 
had  not  been  cast  off. — 1  Tim.  ii.  5,  6;  1  Pet.  i.  18. 

Jesus  Christ  is  said  to  be  the  only  Redeemer,  because  none 
but  he  was  capable  of  the  arduous  work  of  redemption, — Isa. 
lxiii.  5;  none  but  he  was  set  apart  for  it  by  God;  none  but  he 
was  sealed  by  the  Father;  none  but  he  received  a  commission 
from  him  to  lay  down  his  life  for  his  sheep;  none  but  he  is  re- 
vealed as  our  Redeemer;  and  none  but  he  was,  in  every  respect, 
fitted  and  qualified  for  the  work. 

Obs.  90. — Jesus  Christ  is  the  eternal  Son  of  God. 

He  is  not  so  called  because  of  his  office,  as  some  suppose ;  for, 
properly  speaking,  his  office  could  never  procure  him  the  appel- 
lation of  the  eternal  and  only  begotten  Son  of  God;  but  he  is 
the  eternal  Son  of  God  by  nature.  The  eternal  Sonship  of 
Christ  is  as  natural  and  necessary,  as  it  is  natural  and  necessary 
for  the  first  person  to  be  called  the  ^Father.  That  it  is  clearly 
distinguished  from  his  office,  is  evident  from  John  vii.  29, — ''  I 
know  him ;  for  I  a*i  from  him,  and  he  hath  sent  me  :  where 
his  being  from  the  Father,  with  respect  to  his  eternal  generation, 
is  clearly  distinguished  from  his  being  sent  by  him,  with  respect 
to  his  office.  The  nature,  however,  of  the  eternal  generation  of 
the  Son  is  altogether  beyond  our  knowledge  and  comprehension ; 
for,  saith  the  prophet,  "  Who  shall  declare  his  generation  ?  " — 
Isa.  liii.  8.  This  passage  may  be  applied,  not  only  to  the  number 
of  his  seed,  but  also  to  his  eternal  generation. 


THE  PERSON  AND  CHARACTER  OF  THE  REDEEMER.  85 

Obs.  91. — Jesus  Christ  became  man. 

In  order  that  Jesus  Christ  might  be  our  Redeemer,  it  was 
necessary  that  he  should  become  man;  or,  tlmt  he  should  be 
bone  of  our  bone,  and  flesh  of  our  flesh. — John  i.  14;  Gal.  iv.  4. 
We  are  not  to  suppose,  however,  that  when  he  became  man  he 
ceased  to  be  God:  he  became  Immanuel — God  with  us,  God  in 
our  nature. 

It  was  necessary  that  Christ  should  be  both  God  and  man  in 
one  person;  because,  if  he  had  not  been  so,  he  could  not  have 
been  a  Redeemer  at  all. 

1.  If  he  had  hot  been  God,  he  could  not  have  endured  that 
load  of  wrath  which  sin  deserved;  nor  could  his  sufferings,  which 
were  but  for  a  time,  have  been  a  sufficient  satisfaction  for  sin. 

2.  If  he  had  not  been  man,  he  could  not  have  died;  he  could 
not  have  died  in  that  very  nature  which  sinned,  which  was  abso- 
lutely necessary,  seeing  the  law  saith,  "  The  soul  that  sinneth  it 
shall  die  \n  he  could  not  have  had  a  fellow-feeling  of  our  infir- 
mities, and  we  should  have  had  no  intercessor  in  our  nature  at 
the  Father's  right  hand. 

Obs.  92. — Jestts  ChHst  is  God  and  man  in  two  distinct  natures 
and  one  person. 

It  is  said  that  Jesus  Christ  is  God  and  man  in  two  distinct 
natures,  to  show,  that  the  divine  nature  is  not,  by  its  union  to 
the  human  nature,  rendered  finite,  and  that  it  does  not  lose  its 
divine  attributes,  or  those  which  belong  to  God;  and  to  show 
likewise,  that  the  human  nature  does  not,  by  its  union  to  the 
divine,  possess  divine  perfections ;  although,  even  as  he  is  man, 
he  is  inconceivably  superior  to  a  mere  man. 

It  is  said  that  Jesus  Christ  is  God  and  man  in  one  person,  to 
show,  that,  although  the  two  natures  are  distinct,  and  possess 
their  respective  and  essential  properties,  they  are  not  divided  in 
him ;  or,  in  other  words,  that  he  has  not  two  persons.  That  the 
two  natures  are  united  in  one  person,  is  evident  from  Isa.  ix.  6. 
— "  Unto  us  a  child  is  bom;  and  his  name  shall  be  called  the 
Mighty  God." 

It  was  necessary  that  the  Redeemer  of  God's  elect,  or  the 
Mediator,  should  be  both  God  and  man  in  one  person,  for  the 
following  reasons : — 

1.  That  the  proper  works  of  each  nature  might  be  accepted  by 
God  for  us,  and  relied  on  by  us  as  the  works  of  the  whole  person, 
God-man. 

2.  That  he  might  be  a  proper  Mediator  between  God  and  man ; 
that  he  might  be  nearly  allied  to  God,  and  likewise  our  near 
kinsman. — Acts  xx.  08;  1  John  i.  7. 

3.  That  the  interests  of  both  parties — an  offended  God,  and 
offending  man — might  be  attended  to  ;  and  that  every  thing 
necessary  for  a  reconciliation  might  be  effected. 

H 


86       THE  redeemer's  assumption  of  human  nature. 

4.  That  he  might  apply  to  us  the  purchased  redemption. 

5.  Thatj  in  a  word^  in  whatever  relation  he  stands  to  us,  his 
manhood  might  render  it  pleasant  and  delightful,  inasmuch  as  he 
hath  a  fellow-feeling  of  our  infirmities;  and  that  his  Godhead 
might  render  it  efficacious,  in  respect  of  the  blessings  which  each 
relation  exhibits. 

Obs.  93. — Jesus  ChHst  will  continue  to  he  God  and  man  in 
one  person  for  ever. 

The  union  of  the  two  natures  of  Christ  is  indissoluble  and 
everlasting;  for,  if  he  continue  for  ever  as  Mediator,  which  we 
are  assured  he  will  do,  as  an  eternal  bond  of  union  between  God 
and  man,  his  manhood  must  also  be  retained  for  ever.  See  Heb. 
vii.  25;  Luke  i.  32,  &c;  Phil.  iii.  21,  and  if.  9,  &c. 

It  may  here  be  remarked,  that  the  union  which  subsists  be- 
tween Christ  and  believers,  which  is  very  close,  and  the  union  of 
his  two  natures,  differ  in  the  following  respect : — The  two  natures 
of  Christ  are  but  one  person;  whereas  believers,  although  they 
are  said  to  be  in  Christ  and  Christ  in  them,  are  never  said  to  be 
one  person  with  him. 

inferences. 

From  this  subject  we  learn, — 1.  The  greatness  of  the  love  of 
God  to  perishing  sinners  ;  seeing  none  but  God  in  our  nature 
could  accomplish  their  redemption.  2.  The  value  of  the  soul, 
which  could  not  be  redeemed  but  at  the  expense  of  the  blood  of 
God's  eternal  Son.  3.  The  comfort  which  arises  to  the  soul  from 
the  indissoluble  union  of  the  two  natures  of  Christ  in  one  person. 
If  this  is  everlasting,  the  union  of  believers  with  Christ  is  also 
everlasting.  See  John  xiv.  19.  4.  That  all  who  are  far  from 
Christ  shall  perish  for  ever,  if  they  leave  this  world  without  an 
interest  in  him.  5.  How  dignified  man  is  !  How  dignified  the 
believer  is  !  inasmuch  as  his  Redeemer  assumed  his  nature,  that 
he  might  die  in  his  stead. — Heb.  ii.  16.  6.  The  necessity  of  faith 
in  Christ,  seeing  he  is  now  exalted ;  it  is  by  faith  alone  that  we 
can  behold  him. — Mark  xvi.  16. 

The  Redeemer  s  Assumption  of  Human  Nature. 

<&.  22.— ."goto  tittJ  €f)rtst,  he mjj  ti)e  &on  of  <So&,  De- 
tente i$lan  ? 

Christ,  the  Son  of  God,  became  man,  by  taking  to 
himself  a  true  body  and  a  reasonable  soul  ;  being  con- 
ceived by  the  power  of  the  Holy  Ghost,  in  the  womb  of 
the  Virgin  Mary,  and  born  of  her,  yet  without  sin. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  Jesus  Christ,  the  Son  of  God,  became  man,  by  taking 


THE  REDEEMER'S  ASSUMPTION  OF  HUMAN  NATURE.  87 

to  himself  a  true  body  and  a  reasonable  soul.  Heb.  ii.  14. — . 
"  Forasmuch,  then,  as  the  children  are  partakers  of  flesh  and 
blood,  he  also  himself  likewise  took  part  of  the  same."  Matt. 
xxvi.  33. — "  My  soul  is  exceeding  sorrowful,  even  unto  death." 

2.  That  Jesus  Christ,  as  man,  was  conceived  by  the  power  of 
the  Holy  Ghost.  Luke  i.  35. — "  The  Holy  Ghost  shall  come 
upon  thee,  and  the  power  of  the  Highest  shall  overshadow  thee." 

3.  That  Jesus  Christ  was  born  of  the  Virgin  Mary.  Luke  i. 
31.—"  Thou  shalt  bring  forth  a  Son,"  Chap.  ii.  7.— "And  she 
brought  forth   her  first-born  Son." 

4.  That  Christ  was  born,  and  continued  to  be,  without  sin. 
Heb.  iv.  15. — "  He  was  in  all  points  tempted  like  as  we  are,  yet 
without  sin."    See  also  Heb.  vii.  26. 

EXPLANATION. 

Obs.  94. — Jesus  Christ  became  man  by  taking  to  himself  a 
true  body  and  a  reasonable  soul. 

1.  It  is  said  that  Christ  had  a  true  body,  to  show  that  he  had 
real  flesh  and  bones,  as  we  have  ;  and  that  it  was  not  the  shape 
only  and  appearance  of  a  human  body,  as  some  have  fantasti- 
cally supposed.  That  Christ  had  a  true  body,  is  evident  from 
Scripture,  and  from  his  performing  the  various  functions  of  life. 
■ — Luke  iv.  39. 

2.  It  is  evident  from  Scripture  that  Christ  had  a  reasonable 
soul.  See  Matt.  xxvi.  38,  and  Luke  xxiii.  46.  If  he  had  not 
had  a  reasonable  soul,  as  well  as  a  true  body,  he  would  have 
wanted  the  principal  part  of  the  human  nature. 

3.  It  is  said  that  Christ  took  to  himself  a  true  body  and  a 
reasonable  soul,  to  show  that  he  existed  before  he  assumed  the 
human  nature,  and  likewise  that  this  was  a  voluntary  act.  Having 
voluntarily  undertaken  the  sinner's  cause,  he  rejoiced  in  the 
prospect  of  becoming  man,  and  of  working  out  our  redemption. 
See  Gal.  iv.  4  :  John  vi.  62,  and  viii.  58 ;  Prov.  viii.  29,  &c. ; 
Micah  v.  2 ;  Heb.  x.  7,  9. 

It  may  here  be  remarked,  that  Jesus  Christ  did  not  assume  the 
person  of  a  man.  He  assumed  the  human  nature,  but  not  a 
human  person.  His  human  nature  never  subsisted  by  itself, — 
that  is,  it  never  had  an  existence  separated  or  distinct  from  the 
person  of  the  Son  of  God. 

Obs.  95. — Jesus  Christ,  as  man,  was  conceived  by  the  power  of 
the  Holy  Ghost. 

The  soul  and  body  of  Christ  were  formed  in  a  preternatural 
and  miraculous  manner,  by  the  power  of  the  Holy  Ghost. 

1.  By  his  almighty  power  he  formed  a  part  of  the  substance  of 
Mary  into  his  human  body  ;  for,  had  not  this  been  the  case, 
Christ  could  not  have  been  bone  of  our  bone,  and  flesh  of  our 
flesh ;  nor  could  he  have  been  called  the  seed  of  Abraham,  and 


88        THE  redeemer's  assumption  of  human  nature. 

of  the  family  of  David  ;  nor  could  he  have  been  said  to  spring 
from  the  tribe  of  Judah. 

2.  By  the  same  divine  power  he  created  the  soul  of  Christ  im- 
mediately out  of  nothing,  and  formed  it  in  the  closest  union  with 
his  human  body. 

In  this  wonderful  work,  each  of  the  Three  Persons  in  the 
Godhead  had  a  peculiar  part  to  act : — 

1.  The  Father  prepared  a  body  for  Christ ;  or,  which  is  the 
same  thing,  a  human  nature. — Heb.  x.  5. 

2.  The  Holy  Ghost  formed  it,  by  his  overshadowing  power, 
out  of  the  substance  of  the  Virgin. 

3.  The  Son  of  God  assumed  the  human  nature  thus  prepared 
and  formed  into  personal  union  with  himself. — Heb.  ii.  14,  &c. 

Obs.  96. — Jesus  Christ  was  born  of  the  Virgin  Mary. 

With  respect  to  his  human  nature,  Christ  was  born  of  the 
Virgin  Mary,  who  was  of  the  seed  of  Abraham,  and  of  the 
family  of  David,  which  was  at  that  time  in  a  very  low  condition. 
See  his  double  genealogy  in  Matt.  i.  and  Luke  iii.  See  also 
Isa.  xi.  1,  liii.  2,  and  vii.  14,  compared  with  Matt.  i.  18,  &c. 

It  was  necessary  that  Christ  should  be  born  of  a  Virgin^  for 
the  following  reasons : — That  the  human  nature  of  Christ  might 
be  found  in  its  primitive  purity ;  that  it  might  be  presented  to 
God  as  spotless  as  it  was  when  man  was  first  created  ;  and  that 
it  might  be  free  from  original  sin,  which  is  conveyed  to  all  the 
posterity  of  Adam  by  natural  generation. 

Obs.  97. — Jesus  Christ  was  born  without  sin. 

As  the  birth  of  Christ  was  extraordinary,  and  as  he  was  not  a 
son  of  Adam  by  natural  generation,  he  was  in  every  respect  free 
from  every  stain  of  depravity,  which  is  inseparable  from  man 
when  he  comes  into  the  world. 

It  was  absolutely  necessary  that  Christ  should  be  born  without 
sin ;  because  the  human  nature  was  united  to  the  person  of  the 
Son  by  an  indissoluble  union  ;  and  also  because  it  was  to  be  a 
sacrifice  for  sin,  which  it  could  not  have  been,  had  it  not  been 
without  spot  and  blemish. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  great  love  of  God  and  of 
Christ  in  the  work  of  redemption,  the  love  of  God  in  giving  his 
Son,  and  the  condescension  of  Christ  in  becoming  man.  2.  The 
only  way  by  which  we  can  be  delivered  from  sin,  both  original 
and  actual.  3.  How  suitable  a  Saviour  Christ  is,  who  has  a  fel- 
low-feeling of  our  infirmities, — being  bone  of  our  bone  and  flesh 
of  our  flesh.  4.  The  great  encouragement  that  sinners  have  to 
claim  Christ  as  their  own ;  seeing  he  is  clothed  in  human  nature. 


THE  OFFICES  OF  THE  REDEEMER.  89 

The  Offices  of  the  Redeemer. 

Q.  23 — 2OTjat  ®ffires  Dot!)  Christ  execute  aa  out  3&e- 
toeemer  ? 

Christ,  as  our  Redeemer,  executeth  the  offices  of  a 
prophet,  of  a  priest,  and  of  a  king,  both  in  his  estate  of 
humiliation  and  exaltation. 

ANALYSIS  AND  PROOFS. 

"VVe  are  here  taught, — ■ 

1.  That  Jesus  Christ,  as  our  Redeemer,  executeth  the  office  of 
a  prophet.  Acts  iii.  22. — "  A  prophet  shall  the  Lord  your  God 
raise  up  unto  you."     See  also  John  vi.  14. 

2.  That  Jesus  Christ  executeth  the  office  of  a  priest.  Heb.  v. 
10. — "  Thou  art  a  priest  for  ever  after  the  order  of  Melchizedec." 
— Ps.  ex.  4. 

3.  That  Jesus  Christ  executeth  the  office  of  a  king.  Ps.  ii.  6. 
— M I  have  set  my  King  upon  my  holy  hill  of  Zion."  See  also 
Matt.  xxi.  5. 

4.  That  these  offices  belong  both  to  his  state  of  humiliation 
and  to  his  state  of  exaltation. 

EXPLANATION. 

Obs.  98. — Jesus  Christ  is  the  prophet,  the  priest,  and  the  Icing 
of  his  people. 

As  Christ  really  acted  the  part  of  a  Mediator  between  God  and 
man,  so  also  doth  he  really  execute  every  part  of  the  threefold 
office  of  prophet,  priest,  and  king.  These  offices  the  Scriptures 
expressly  ascribe  to  him. 

1.  That  he  is  a  prophet,  is  evident  from  that  ever-memorable 
prophecy  of  Moses,  recorded  in  Deut.  xviii.  15-19.  Compare 
this  with  Acts  iii.  22,  &c.     See  also  Heb.  xii.  25. 

2.  That  he  is  a  priest,  is  evident  from  Ps.  ex.  4,  and  many 
passages  in  the  Epistle  to  the  Hebrews. 

3.  That  he  is  a  king,  is  evident  from  Ps.  ii.  6,  and  from 
other  passages,  where  every  thing  necessary  in  this  respect  is  re- 
presented as  belonging  to  him.  He  hath  a  kingdom ;  a  willing 
people  as  his  subjects ;  a  rod  of  iron,  and  a  rod  of  peace ;  laws  by 
which  his  kingdom  is  ruled ;  and  a  reward  which  he  confers 
upon  his  people,  and  a  punishment  which  he  inflicts  upon  the  dis- 
obedient. 

Christ  did  not  take  the  honour  of  these  offices  to  himself ;  but 
he  was  called  or  appointed  to  them  in  the  same  manner  that 
Aaron  was. — Heb.  v.  4,  &c. ;  lsa.  lxi.  1. 

Each  of  these  offices  has  respect  to  the  covenant  of  grace.  His 
priestly  office  belongs  to  the  condition  of  the  covenant,  or  that 
part  of  it  which  respects  his  sacrifice ;  and  his  prophetical  and 

h2 


90  THE  OFFICES  OF  THE  REDEEMER. 

kingly  offices,  together  with  the  intercessory  part  of  his  priestly 
office,  belong  to  the  administration  or  management  of  the  cove- 
nant. 

Each  of  them  has  also  a  relation  to  our  miseiy.  His  prophe- 
tical office  respects  our  ignorance  and  blindness  of  mind  ;  his 
priestly  office  respects  our  guilt  and  danger ;  and  his  kingly  of- 
fice respects  our  pollution  by  sin,  and  our  deliverance  from  it. 

Christ  executes  all  these  offices  in  reference  to  his  people.  This 
is  evident  from  1  Cor.  i.  30. — "  But  of  him  are  ye  in  Christ  Jesus, 
who  of  God  is  made  unto  us  wisdom,  and  righteousness,  and 
sanctification,  and  redemption."  As  a  prophet,  he  is  made  of 
God  to  us  wisdom;  as  a  priest,  he  is  made  of  God  to  us  right- 
eousness ;  and  as  a  king,  he  is  made  of  God  to  us  sanctification  ; 
and  when  he  executes  in  regard  to  us  all  these  offices,  he  is  made 
of  God  to  us  redemption. 

The  order  in  which  Christ  executes  these  offices  in  reference 
to  his  people,  is  the  following: — his  prophetical  office  must  go 
before  his  priestly  office,  and  his  priestly  office  before  his  kingly 
office.  He  must  first  enlighten  the  mind,  before  he  apply  his 
righteousness  to  the  soul ;  and  before  the  soul  can  be  made  will- 
ing, his  righteousness  must  be  bestowed.  See  Job  xxxiii.  23,  &c. 
But  with  respect  to  the  natural  order  of  these  offices,  the  'priestly 
office  stands  first;  and  this  order  we  have  in  the  22d  Psalm.  He 
is  there  said  first  to  have  purchased  salvation ;  then  he  is  said  to 
declare  it ;  and,  lastly,  he  is  said  to  possess  a  kingdom,  and  to 
govern  his  subjects.     See  Ps.  xxii.  1-21,  22-26,  and  27-31. 

That  it  was  necessary  that  Christ  should  sustain  and  execute 
the  threefold  office  of  prophet,  priest,  and  king,  will  be  evident 
when  we  consider  the  following  things : — 

1.  The  threefold  misery  of  man  by  nature:  ignorance,  guilt, 
and  bondage. 

2.  The  nature  of  salvation.  Christ  is  necessary  as  a  prophet, 
to  reveal  the  way  of  salvation,  and  to  make  offer  of  it  in  the 
everlasting  gospel ;  as  a  priest,  to  purchase  salvation  ;  and  as  a 
king,  to  confer  and  apply,  by  his  Spirit,  the  redemption  which 
he  hath  purchased. — Heb.  ii.  3,  and  ix.  12;  Ps.  ex.  2,  3. 

3.  Our  situation  in  this  world.  The  people  of  God  stand  in 
need  of  many  things  ;  but  when  they  look  up  to  Christ,  and  con- 
template that  fulness  which  is  in  him,  and  which  in  his  threefold 
office  he  bestows  upon  them,  it  cannot  fail  to  encourage  and  to 
support  them  in  every  time  of  need. 

It  may  be  here  observed,  that  under  the  Old  Testament  dis- 
pensation, there  were  several  types  of  Christ  in  his  threefold  of- 
fice. These  were,  Moses,  Samuel,  Elijah,  Elisha,  Daniel,  &c, 
who  typified  him  as  a  prophet ;  Melchizedec  before  the  law,  and 
Aaron  and  his  sons  during  the  Jewish  dispensation,  who  typified 
him  as  a  priest ;  and  David  and  his  posterity,  who  typified  him 
as  a  king.     JNone  of  these,  however,  were  anointed  to  all  these 


THE  OFFICES  OF  THE  REDEEMER.  91 

offices,  to  act  in  them  in  a  stated  manner.  Melchizedec  was  a 
king  and  a  priest,  but  not  a  prophet ;  David  was  a  king  and  a 
prophet,  but  not  a  priest ;  and  Moses  and  Samuel  were  prophets 
and  civil  rulers,  but  they  never  acted  as  stated  priests ;  they  only 
performed  this  office  on  particular  occasions. — Ps.  xcix.  6. 

Obs.  99. — Jesus  Christ  executed  his  offices  of  prophet,  priest, 
and  king,  in  his  state  of  humiliation  j  and  he  noio  executes  them 
in  his  state  of  exaltation. 

Although  Jesus  Christ  was  not  unknown,  in  his  various  offices 
and  relations  to  his  people,  under  the  Old  Testament  dispensa- 
tion, yet  he  did  not  execute  them  particularly  and  fully,  until  he 
assumed  our  nature.  Since  his  incarnation,  he  has  executed 
them,  or  does  execute  them,  both  in  his  state  of  humiliation  and 
exaltation. 

1.  In  his  state  of  humiliation  he  executed  his  prophetical  of- 
fice, by  teaching  the  people  at  all  times,  as  one  having  authority  ; 
his,  priestly  office,  by  offering  up  himself  a  sacrifice  for  sin;  and 
his  kingly  office,  by  delivering  the  people  from  many  enemies ; 
but  his  glory  in  this  capacity  was  much  obscured  in  his  state  of 
humiliation.  See  John  iii.  2;  Matt.  ii.  2,  and  xxi.  5  ;  John  xii. 
15.  He  did  not,  however,  execute  these  offices  in  all  their  ex- 
tent, in  his  state  of  humiliation,  until  he  was  solemnly  invested 
with  them  at  baptism. 

2.  In  his  state  of  exaltation  he  now  executes  the  office  of  a 
prophet,  by  revealing  the  way  of  salvation  by  his  Word  and  Spi- 
rit ;  of  a  priest,  by  interceding  with  God  for  his  people ;  and  of  a 
king,  by  subduing  his  people  to  himself,  and  by  conquering  all 
his  and  their  spiritual  enemies. — Heb.  vii.  25. 

Obs.  100. — Jesus  Christ  must  be  received  by  faith  in  all  his 
offices. 

The  offices  of  Christ  cannot  be  separated  if  he  maketh  himself 
savingly  known  to  the  soul.  He  will  not  manifest  himself  to 
any  as  their  prophet,  and  not  as  their  priest  and  king;  nor  will 
he  give  himself  for  any,  and  not  make  them  wise  unto  eternal 
salvation. 

For  justification  before  God,  the  faith  of  the  believer  rests  par- 
ticularly on  the  priestly  office  of  Jesus  Christ.  "  Christ  is  the 
end  of  the  law  for  righteousness  to  every  one  that  believeth."— 
Rom.  x.  4. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  suitableness  of  Christ  as 
a  Mediator  to  his  people.  2.  The  safety  of  all  who  put  their 
trust  in  him.  3.  The  great  encouragement  which  all  have  to 
claim  a  relation  to  Christ,  seeing  all  his  offices  have  a  relation  to 
us.  4.  Our  character,  and  how  helpless  all  must  be  without  him. 
5.  The  necessity  of  Christ  as  a  whole  Redeemer ;  of  taking  him 
in  all  his  offices,  seeing  they  cannot  be  separated. 


92        PROPHETICAL  OFFICE  OF  THE  REDEEMER. 

Offices  of  the  Redeemer. — 1.  Prophetical  Office, 

<$.  24.— ^dto  fcoti)  ©Imat  txttutt  tijt  Office  of  a  ^ropijrt? 

Christ  executeth  the  office  of  a  prophet,  in  revealing 
to  us,  by  his  Word  and  Spirit,  the  will  of  God  for  our 
salvation. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  Christ,  as  a  prophet,  reveals  to  us  the  will  of  God. 
John  xv.  15, — "  All  things  that  I  have  heard  of  my  Father  I 
have  made  known  to  you."     See  also  John  i.  18. 

2.  That  Christ  reveals  the  will  of  God  by  his  Word  and  Spirit. 
Hos.  viii.  12. — "  I  have  written  the  great  things  of  my  law."  2 
Cor.  v.  19. — "  God  hath  committed  to  us  the  word  of  reconcilia- 
tion." John  xiv.  26. — "  The  Comforter,  who  is  the  Holy  Ghost, 
whom  the  Father  will  send  in  my  name,  shall  teach  you  all 
things." 

3.  That  the  purpose  for  which  Christ  reveals  to  men  the  will 
of  God,  is  their  eternal  salvation.  John  xx.  31. — "  These  are 
written,  that  ye  might  believe  that  Jesus  is  the  Christ,  the  Son 
of  God;  and  that  believing  yefaiight  have  life  through  his  name." 

EXPLANATION. 

Obs.  101. — Jesus  Christ,  as  a  prophet,  reveals  to  men  the  wiH 
God. 

A  prophet  is  one  who  not  only  foretells  future  events,  but  also 
teaches  the  will  of  God. 

Christ  is  called  a  prophet,  not  only  because  he  foretold  many 
things  when  he  was  in  this  world,  which  have  since  received 
their  full  accomplishment ;  but  also  because  he  makes  known  to 
sinners  the  will  of  God  for  their  salvation.  Hence,  in  connection 
with  this  office,  he  is  called  an  apostle, — Heb.  iii.  1,  because  he 
is  the  great  ambassador  of  heaven,  sent  to  declare  the  will  of  God 
to  men;  the  messenger  of  the  covenant, — Mai.  iii.  1,  because  he 
has  fully  made  known  the  whole  will  of  God  concerning  the  ever- 
lasting covenant  for  salvation;  the  faithful  and  true  witness, — 
Isa.  lv.  4,  and  Rev.  iii.  14,  because  he  cannot  err  in  the  discovery 
of  the  will  of  God ;  and  an  interpreter, — Job  xxxiii.  23,  because 
we  cannot  understand  the  great  things  of  God,  unless  he  reveal 
them  to  us. 

By  the  will  of  God,  which  Christ  reveals,  we  are  to  understand 
all  that  is  necessary  to  be  known,  to  be  believed,  and  to  be  done, 
in  order  to  the  salvation,  and  comfort,  and  edification  of  the  sons 
of  men. 

Obs.  102. — Jesus  Christ  maJceth  this  revelation  of  the  will  of 
God  by  his  Word  and  Spirit. 


ff 


PRIESTLY  OFFICE  OF  THE  REDEEMER.  93 

1.  He  reveals  the  will  of  God  to  his  people  hy  his  Word. 
From  the  beginning  of  the  world  to  his  incarnation,  he  mani- 
fested himself  by  voices,  by  visions,  by  dreams,  and  by  appear- 
ances of  various  kinds,  which  were  all  suited  to  the  state  in  which 
his  Church  then  was  upon  earth;  but  now,  the  Volume  of  Inspi- 
ration being  completed,  he  reveals  himself  by  the  preaching  of  the 
Word,  which  has  continued  since  his  incarnation,  and  will  conti- 
nue till  the  end  of  the  world,  the  only  way  by  which  his  will  is 
made  known  for  our  salvation. 

2.  He  reveals  the  will  of  God  to  his  people  by  his  Spirit. 
Without  this,  the  Word,  although  sharper  than  any  two-edged 
sword,  will  not  profit.  It  is  only  throvgh  God  that  the  word  is 
mighty  to  the  pulling  down  of  strongholds,  and  of  every  thing 
which  exalts  itself  against  the  knowledge  of  God. — 2  Cor.  x.  4, 
5;  Luke  xxiv.  45  ;  1  Cor.  ii.  14 ;  John  xvi.  13,  &c. 

Obs.  103. — Jesus  Christ  reveals  the  will  of  God  for  his  people's 
salvation. 

The  great  end  and  design  which  Christ,  as  a  prophet,  hath  in 
view,  in  revealing  to  his  people  the  will  of  God,  is,  that  they 
may  be  made  wise  unto  eternal  salvation. — See  John  xx.  31. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  the  Word 
of  God.  2.  The  necessity  of  the  Spirit  to  enable  us  to  under- 
stand it.  3.  The  necessity^  of  waiting  upon  the  means  of  instruc- 
tion which  Christ  has  appointed  in  his  Church.  4.  That  none 
need  be  ignorant,  who  have  the  offer  of  Christ  to  lead  them  into 
all  truth.  5.  The  necessity  of  improving  our  privileges  aright. 
See  Luke  xii.  78.  6.  The  necessity  of  examining  ourselves  con- 
cerning our  knowledge. 

2. — Priestly  Office. 

<$*  25  —  ^oto  tsrotf)  €f)rist  txttntt  tlje  Office  of  a  pffeftt  ? 

Christ  executeth  the  office  of  a  priest,  in  his  once 
offering  up  of  himself  a  sacrifice  to  satisfy  divine  justice, 
and  reconcile  us  to  God,  and  in  making  continual  in- 
tercession for  us. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  Christ,  as  our  priest,  offered  himself  in  sacrifice  to 
God.  Heb.  ix.  26. — "  In  the  end  of  the  world  hath  he  appeared 
to  put  away  sin  by  the  sacrifice  of  him  self.'' 

%  That  Christ,  as  our  priest,  offered  himself  in  sacrifice  but 
once.  Heb.  ix.  28. — "  Christ  was  once  offered  to  bear  the  sins 
of  many."     See  also  Heb.  vii.  27. 

3.  That  Christ  offered  himself  to  satisfy  divine  justice  for  our 


94  PRIESTLY  OFFICE  OF  THE  REDEEMER. 

sins.     1  John  ii.  2. — "  He  is  the  propitiation  for  our  sins."    See 
also  Eph.  v.  2. 

4.  That  Christ  offered  up  himself  to  reconcile  us  to  God.  Heb. 
ii.  17. — "  It  behoved  him  to  be  made  like  unto  his  brethren,  that 
he  might  be  a  merciful  and  faithful  high  priest  in  things  pertain- 
ing to  God,  to  make  reconciliation  for  the  sins  of  the  people." 
See  also  Eph.  ii.  16. 

5.  That  Christ,  as  our  priest,  maketh  continual  intercession 
for  us.  Heb.  vii.  25. — "He  ever  liveth  to  make  intercession 
for  them." 

EXPLANATION. 

Obs.  104. — Jesus  Christ  is  a  priest,  and  the  only  priest  that 
can  take  away  sin  in  the  sight  of  God. 

A  priest  is  one  who,  as  a  public  person,  deals  with  God  in  the 
name  and  in  the  behalf  of  the  guilty,  and  who  reconciles  them  to 
God  by  a  sacrifice,  which  he  offers  up  to  him,  and  which  must 
be  sufficient  to  take  away  sin. 

In  the  purpose  of  God,  Jesus  Christ  was  set  up  from  everlast- 
ing as  the  high  priest  of  his  people,  and  also  as  a  sacrifice  for 
sin  ;  but  he  did  not  actually  enter  upon  his  priestly  office  in  his 
own  person,  until  he  became  incarnate,  and  was  fitted  for  offer- 
ing up  a  sacrifice  efficacious  for  the  taking  away  of  sin. 

Under  the  Old  Testament  dispensation,  there  were  many 
types  of  Christ  in  his  priestly  office.  Every  priest  under  the 
law  was  a  type  of  him  ;  and  before  the  proper  constitution  of 
the  Jewish  Church,  Melchizedec  was  a  remarkable  type  of  him 
in  the  eternity  of  his  priesthood. — Heb.  x.  11,  &c,  vi.  20,  and 
vii.  17. 

That  Christ  is  really  a  priest,  and  the  only  priest,  that  can 
take  away  sin  in  the  sight  of  God,  will  be  evident,  if  we  con- 
sider those  things  in  which  Christ  excels  the  Aaronical  priest- 
hood : — 

1.  Christ  excels  the  priests  of  the  order  of  Aaron  in  his  per- 
son. They  were  mere  men  ;  but  he  is  the  Son  of  God,  and  the 
true  God,  and  eternal  life.  They  were  sinners,  descending  from 
Adam  by  ordinary  generation ;  but  he  is  the  holy  and  immacu- 
late Lamb  of  God.  They,  being  sinful  men,  needed  to  offer 
for  their  own  sins,  before  they  could  typically  offer  sacrifice  for 
the  sins  of  the  people  ;  but  Christ  needed  not  to  offer  for  himself, 
before  he  made  atonement  for  others,  seeing  he  had  no  sin  for 
which  to  make  atonement.  They,  being  mortal,  succeeded  one 
another ;  but  Christ  continueth  a  priest  for  ever,  for  he  is  a  priest 
after  the  order  of  Melchizedec. — Heb.  vii.  3,  23,  24,  27. 

2.  The  manner  in  which  Christ  was  invested  with  this  office 
is  preferable  to  that  of  the  order  of  Aaron.  "  For  those  priests 
were  made  without  an  oath  ;  but  this  with  an  oath  by  him  that 
said  unto  him,  The  Lord  sware,  and  will  not  repent,  Thou  art  a 


PRIESTLY  OFFICE  OF  THE  REDEEMER.  95 

priest  for  ever,  after  the  order  of  Melchizedec." — Heb.  vii.  21, 
and  ver.  15-17.  \ 

3.  Christ  excelled  the  priesthood  of  the  Levitical  order  in 
the  perfection  and  efficacy  of  his  offering. — Heb.  x.  4,  ix.  14,  and 
x.  11,  12. 

4.  The  priesthood  of  Christ  excels  the  Levitical  priesthood 
in  this,  that  the  sacrifice  which  he  offered  up  was  one  only ; 
whereas  the  priests  of  old  were  commanded  to  offer  up  numer- 
ous sacrifices,  and  on  almost  every  occasion. — Heb.  ix.  25,  &c, 
and  x.  1-14. 

5.  Another  circumstance  which  shows  the  superiority  of  the 
priesthood  of  Christ  above  that  of  Levi,  is  that  mentioned  in 
Heb.  ix.  24. — "  For  Christ  is  not  entered  into  the  holy  places 
made  with  hands,  which  are  the  figures  of  the  true  ;  but  into 
heaven  itself,  now  to  appear  in  the  presence  of  God  for  us." 
Hence,  as  much  superior  as  heaven,  the  temple  of  God,  is  to  the 
Jewish  temple  ;  so  much  is  Christ,  the  priest  of  the  one,  superior 
to  the  priests  of  the  other. 

6.  The  Jewish  high  priests,  with  their  temple  and  sacrifices, 
were  only  types  of  him  that  was  to  come,  and  who  was  to  put 
away  sin  by  the  sacrifice  of  himself. — Heb.  x.  1. 

Obs.  105. — Jesus  Christ  offered  himself  in  sacrifice  to  God. 

"The  sacrifice  which  Christ  offered,  and  which  God  appointed 
and  prepared,  was  himself — his  own  human  nature— a  true  body 
and  a  reasonable  soul. — Heb.  x.  5,  and  ix.  2(5 ;  1  Pet.  ii.  24 ; 
Isa.  liii.  10. 

The  altar  on  which  the  sacrifice  of  Christ  was  offered,  and  by 
which  it  was  sanctified,  in  order  that  it  might  answer  the  high 
demands  of  justice  and  of  a  violated  law,  was  the  divine  nature. 
And  it  was  this  that  gave  an  infinite  value  and  efficacy  to  the 
gift,  because  of  the  inseparable  union  of  the  two  natures.  Hence 
the  blood  of  Christ  is  called  the  blood  of  God;  and  he  himself  is 
caKed  the  Lord  of  Glory,  even  when  upon  the  cross. 

The  'priest  on  this  occasion  was  the  person  of  Christ,  as  God- 
man  ;  for  as  he  was  both  the  sacrifice  and  the  altar,  none  but  he 
himself  could  have  officiated  as  priest. — Heb.  v.  5.  See  also 
Heb.  iii.  1,  and  vii.  26. 

He  to  whom  Christ  offered  himself  was  God. — Heb.  ix.  14. 
This  was  necessary,  because  the  party  offended  was  God ;  and  it 
is  his  holy  law  and  justice  whose  demands  must  be  fully  satisfied. 

Jesus  Christ  was  a  sacrifice,  not  only  while  he  hung  upon  the 
cross.  He  was  designed  to  be  a  sacrifice  from  eternity ;  and 
when  he  became  incarnate,  he  was  laid  upon  the  altar,  and  con- 
tinued upon  it  during  the  whole  of  his  humiliation-state  ;  and  his 
offering  was  completed  when  he  was  actually  crucified,  and  while 
he  lay  in  the  grave. 

Obs.  106. — Jesus  Christ  offered  himself  in  sacrifice  but  "once" 


96  PRIESTLY  OFFICE  OF  THE  REDEEMER. 

The  Jewish  sacrifices  being  imperfect,  were  many, — that  is, 
there  were  numerous  sacrifices  offered  up  on  many  occasions; 
but  the  sacrifice  of  Christ  being  perfect  in  every  respect,  was 
offered  up  only  once. — Heb.  ix.  2o,  and  x.  14. — Besides,  once 
dying  was  the  penalty  of  the  law ;  and,  consequently,  once  suf- 
fering unto  death  was  the  complete  payment  of  the  penalty  ;  and 
this  on  account  of  the  infinite  dignity  of  the  sufferer. 

Obs.  107. — Jesus  Christ  offered  up  himself  in  sacrifice  only  for 
the  elect. 

Although  in  respect  of  intrinsic  worth,  and  as  the  obedience  and 
death  of  a  divine  person  raised  up  by  God,  the  satisfaction  of 
Christ  is  sufficient  for  the  ransom  of  the  whole  human  race,  and 
although  that  ransom  is  suited  to  the  necessities  of  all,  he  having 
died  in  human  nature, — yet  having  become  surety  only  for  the 
elect,  he  died  for  them  alone  ;  for  certainly  he  would  not  become 
the  surety  of  any,  and,  at  the  same  time,  leave  them  in  a  state  of 
sin,  or  not  redeem  them. 

That  Christ  died  for  the  elect  alone,  and  not  for  all  mankind, 
may  be  proved  from  the  following  things : — 

1.  From  the  names  by  which  they  are  exhibited  in  Scripture. 
They  are  called  those  ichom  the  Father  gave  unto  Christy — John 
xvii.  6  ;  God^s  elect, — Rom.  viii.  33 ;  the  Church  of  God,  and 
the  body  of  Christ, — Acts  xx.  28,  Eph.  v.  23 ;  ChrisVs  sheep, — 
John  x.  15,  16,  27,  &c.  ;  ChrisVs  fiends, — John  xv.  13;  ChrisVs 
children, — John  xvii.  2,  9. 

2.  From  the  satisfaction  and  intercession  of  Christ  being  ex- 
actly of  the  same  extent ;  the  one  including  no  more  than  the 
other.  But  he  himself  expressly  affirms,  that  he  intercedes  not 
for  the  whole  world  of  mankind,  but  only  for  the  elect,  or  those 
who  were  given  him :  and  common  sense  cannot  allow,  that  he 
would  lay  down  his  life  for  any  one  for  whom  he  would  not  in- 
tercede. 

3.  If  Christ  died  for  all  men,  the  following  consequences 
must  ensue  : — That  he  hath  shed  his  blood  in  vain,  if  all  are  not 
saved  ;  and  that  thus  he  has  lost  his  end  in  the  redemption  of 
sinners  :  That  he  is  wanting  in  power  to  put  his  scheme  of  sal- 
vation into  execution,  in  opposition  to  the  corrupt  inclinations 
of  men ;  and  hence,  that  man  is  stronger  than  God :  *That  the 
blood  of  Christ  was  shed  for  many  millions  of  the  race  of  Adam, 
who,  at  the  very  moment  in  which  he  was  offering  himself  a 
sacrifice  for  sin,  were  in  hell,  and  beyond  all  hope  oi  pardoning 
mercy  from  God  :  That  he  died  for  those  to  whom  he  forbade 
his  gospel  to  be  preached,  and  whom  he  forbade  his  apostles  to 
call  %/o  faith  and  repentance ;  and  who  are  thus  kept  without  hope 
of  redemption. — Matt.  x.  5  ;  Acts  iv.  12 :  and,  That  he  is  but  a 
very  imperfect  Saviour,  whose  sacrifice  is  not  meritorious  to  take 
away  sin.  To  affirm  these  things,  would  be  blasphemous  and 
absurd  in  the  highest  degree. 


PRIESTLY  OFFICE  OF  THE  REDEEMER.  97 

Obs.  108. — Jesus  Christ  offered  himself  to  satisfy  divine  jus- 
tice/or the  sins  of  his  people. 

This  is  one  of  the  ends  which  Christ  had  in  view  in  offering 
himself  a  sacrifice, — viz.,  to  satisfy  divine  justice. 

That  Christ  truly  and  properly  satisfied  the  law  and  justice  of 
God  for  the  sins  of  his  people,  may  be  proved  from  the  following 
things : — 

1.  From  his  being  represented  in  Scripture  as  a  surety  charged 
in  law  with  his  people's  sins,  and  bearing  them  in  the  sight  of 
God,  and  also  the  punishment  of  them  from  God, — Heb.  vii.  22; 
Isa.  liii.  5,  10;  and  as  redeeming  his  people  by  the  price  or  ran- 
som of  his  obedience  and  sufferings. — Gal.  iii.  13. 

2.  From  the  effects  ascribed  to  the  obedience  and  death  of 
Christ, — namely,  the  purchasing  of  men,  and  the  purging  away 
of  sin. — Acts  xx.  28;  Heb.  i.  3. 

3.  From  his  not  giving  up  his  spirit,  until  he  could  say  that 
the  work  and  labour  of  love,  which  his  Father  had  given  him  to 
do,  was  finished. — John  xvii.  4,  and  xix.  30. 

4.  From  his  resurrection  from  the  dead,  and  his  ascension  into 
heaven ;  which  plainly  evince,  that  he  fully  discharged  the  debt 
which  he  undertook,  and  that  the  Father  was  well  pleased  for  his 
righteousness'  sake. 

The  efficacy  of  Christ's  sacrifice,  and  its  entire  acceptalleuess 
in  the  sight  of  God,  flow  from  these  things, — the  choice  of  God 
himself,  the  dignity  and  holiness  of  his  person,  the  completeness 
of  his  satisfaction,  and  its  agreeableness  in  every  respect  to  the 
mind  and  will  of  him  who  sent  him. 

Obs.  1 09. — Jesus  Christ  offered  himself  a  sacrifice  to  reconcile 
sinners  to  God. 

This  is  the  other  end  which  Christ  had  in  view  in  offering 
himself  in  sacrifice, — viz.,  to  reconcile  sinners  to  God. 

By  reconciliation  we  are  to  understand,  a  bringing  together  of 
those  who  were  formerly  in  a  state  of  enmity. 

Between  an  offended  God  and  offending  man,  a  reconciliation 
can  be  effected  by  Jesus  Christ  alone. — Eph.  ii.  15,  &c. ;  Rom. 
v.  10;  Col.  i.  21.  This  will  be  evident,  if  we  consider  the  fol- 
lowing things : — That  none  could  have  performed  this,  but  Christ 
himself,  who  was  in  all  things  fitted  for  this  great  work ;  that 
none  was  appointed  to  it  but  himself ;  and  that  none  but  he  was 
accepted  by  God. — Isa.  xi.  2,  &c. ;  Acts  iv.  12. 

Obs.  110. — Jesus  Christ,  as  a  priest^  mdketh  continual  inter- 
cession for  his  jpeop  le . 

This  is  the  second  part  of  Christ's  priestly  office, — viz.,  his 
continual  intercession  in  heaven. 

The  two  parts  of  Christ's  priestly  office, — viz.,  his  satisfaction 
and  intercession, — are  so  intimately  connected,  that  they  cannot 


98  PRIESTLY  OFFICE  OF  THE  REDEEMER. 

be  separated.  His  satisfaction  on  earth  is  as  extensive  as  his 
intercession  in  heaven,  and  his  intercession  is  as  extensive  as  his 
sacrifice. 

The  Godhead  of  the  Son  is  not  inconsistent  with  his  interces- 
sion. If  it  were,  it  would  be  as  inconsistent  with  the  other  part 
of  his  priestly  office,  namely,  the  offering  of  himself  a  sacrifice  for 
sin.  It  must  ever  be  remembered,  that  it  is  in  his  human  nature 
that  he  is  said  to  appear  in  the  presence  of  God  for  us ;  and  in  his 
complete  person  will  he  continue  to  make  intercession  for  us. 

They  for  whom  Christ  intercedes,  are  his  people  ;  and  his 
prayer  on  their  behalf  is,  that  their  happiness  may  be  completed. 
Christ  also  interceded  for  his  people  while  he  was  on  earth  ;  and 
we  must  believe,  that  even  then  he  was  a  prevalent  high  priest 
with  God. — Heb.  v.  7.  In  the  17th  chapter  of  the  Gospel  by 
John,  we  have  a  full  account  of  this  part  of  his  office,  which  he 
performed  while  on  earth  ;  and  we  may  conceive  the  same  to  be 
nis  language  now  when  he  is  exalted  at  his  Father's  right  hand. 

We  may  consider  Christ's  intercession  in  heaven  as  consisting 
in  the  following  things  : — 

1.  In  presenting  himself  before  God  in  human  nature,  and  in 
the  merit  of  his  sacrifice,  as  the  ground  of  bestowing  on  his  people 
all  necessary  blessings,  according  to  the  tenor  of  the  covenant  of 
grace. — Heb.  ix.  24. 

2.  In  making  known  to  his  Father  his  will,  that  the  blessings 
of  his  purchase  may  be  applied  to  his  people  according  to  their 
need,  and  according  to  the  new  covenant.— -John  xvii.  24;  Luke 
xxii.  31,  32. 

3.  In  answering  all  the  accusations  preferred  against  his  people 
by  Satan,  by  the  law,  by  the  world,  and  by  conscience;  refuting 
every  ground  of  accusation  which  is  false,  and  pleading  forgive- 
ness for  every  thing  that  is  justly  preferred  against  them,  on  the 
ground  of  his  complete  atonement.  See  Zech.  iii.  1,  2;  Rom. 
viii.  33,  34. 

4.  In  presenting  to  God  all  the  worship  and  service  of  his 
people,  which  is  performed  in  faith,  and  rendering  it  acceptable 
through  his  own  righteousness.  This  is  beautifully  represented 
in  Rev.  viii.  3,  4.     See  also  1  Pet.  ii.  5 ;  Lev.  xvi.  12,  &c. 

Christ's  intercession  in  heaven  is  absolutely  necessary;  which 
will  appear  from  the  following  things  : — 

1.  From  a  consideration  of  the  accusations  of  Satan.— Rev. 
xii.  10;  Zech.  iii.  1. 

2.  From  a  consideration  of  the  numerous  sins  and  wants  of  the 
saints. — 1  John  ii.  12  ;  Heb.  iv.  16. 

3.  From  the  saints'  unworthiness  in  themselves  in  the  sight  of 
God,  and  their  unfitness  for  glory. — Heb.  ix.  24 ;  Eph.  ii.  18. 

Jesus  Christ  is  a  'prevalent  and  an  everlasting  intercessor. 
1.  He  is  always  &  prevalent  intercessor.     This  may  be  inferred 
from  the  dignity  of  his  person;  the  merit  of  his  sacrifice;  the 


PRIESTLY  OFFICE  OF  THE  REDEEMER.  99 

wisdom  of  his  requests,  which  are  always  suited  to  the  circum- 
stances of  his  people,  and  to  their  happiness  in  time  and  through 
eternity;  and  the  fervour  of  them. 

2.  He  is  an  everlasting  intercessor. — Heb.  vii.  25.  The  com- 
munion and  fellowship  of  the  saints  in  heaven  will  be  maintained 
for  ever  in  and  through  him,  in  such  a  way  as  is  consistent  with 
their  state  of  purity  and  perfection  there.     See  Rev.  vii.  17. 

The  intercession  of  Christ,  and  the  intercession  of  the  Spirit, 
mentioned  in  Rom.  viii.  26,  differ  in  the  following  respect : — 
Christ  intercedes  without  lis,  by  presenting  to  God  the  value  of 
his  sacrifice ;  but  the  Spirit  intercedes  within  us,  by  groanings 
which  cannot  be  uttered, — viz.,  by  enabling  us  to  plead  and 
wrestle  with  God  at  the  throne  of  grace,  teaching  us  what  we 
should  pray  for  as  we  ought,  and  in  what  manner  we  should  pray, 
so  as  to  be  accepted. 

INFERENCES. 

From  this  subject  we  learn  the  following  things  : — 'From  the 
first  part  of  Christ's  priestly  office,  namely,  his  satisfaction  for 
sin,  we  learn, — 1.  The  great  and  only  ground  of  all  our  hopes — ■ 
the  real  satisfaction  of  Christ  for  sin  in  the  room  of  sinners.  2. 
The  superiority  of  our  privileges  above  the  privileges  of  those 
who  were  under  the  law.  3.  The  necessity  of  an  interest  in 
Christ's  sacrifice,  and  of  faith  in  him  as  the  great  atonement.  4. 
The  danger  of  rejecting  Christ  in  the  capacity  of  a  priest,  and  the 
great  comfort  ot  an  interest  in  him.  5.  That  there  is  such  an 
evil  in  sin,  that  man  himself  cannot  take  it  away.  6.  That  if  a 
sacrifice  had  not  been  provided,  the  sinner  must  have  died  in  hi3 
sins.  7.  That  the  love  of  God  is  unbounded  in  giving  his  Son  to 
die  for  sinners.  8.  The  greatness  of  our  mercies,  who  have  heard 
of  the  way  of  saving  sinners  by  the  sacrifice  of  Christ.  9.  What 
a  hateful  thing  sin  is,  and  how  contrary  to  the  nature  and  Word 
of  God.  10.  The  great  ground  of  joy  which  arises  to  all,  from 
the  Father's  being  well  pleased  in  Christ. 

From  the  second  part  of  Christ's  priestly  office,  namely,  his 
intercession,  we  learn, — 1.  The  happiness  of  those  who  are  in 
covenant  with  God.  2.  That  all  things  are  secured  which  can 
render  the  believer  happy  in  time  and  through  eternity.  3.  The 
love  of  Christ  in  acting  the  part  of  an  intercessor  in  heaven  for 
us.  4.  The  believer's  certainty  of  immortality.  While  Christ  is 
his  advocate,  who  can  condemn  ?  5.  The  duty  of  all  to  apply  to 
him  as  such.  6.  That  there  is,  and  can  be,  no  other  intercessor 
within  the  vail,  but  Jesus  Christ  our  great  high  priest. — 1  Tim. 
ii.  5.  7.  The  greatness  of  the  love  of  God  in  appointing  for  sin- 
ners such  an  advocate  in  his  presence.  8.  That  believers  need 
not  fear  that  their  cause  shall  finally  miscarry  in  the  hands  of  this 
great  advocate.  9.  That  the  intercession  of  Christ  is  one  special 
ground  of  the  saints'  perseverance  in  a  state  of  grace. — John  x. 


100  KINGLY  OFFICE  OF  THE  REDEEMER. 

28,  29.  10.  That  every  part  of  the  work  of  redemption  is  won- 
derful, and  completely  manifests  the  glory  of  God.  11.  That,  if 
we  would  have  one  to  plead  our  cause  in  heaven,  we  must  apply 
to  Jesus,  whom  his  Father  hath  appointed  to  appear  in  his  pre- 
sence for  us.     See  Heb.  xii.  25. 

3. — Kingly  Office. 
Q,  26 — l^ofo  botlj  (Efjn'st  execute  tfje  ©ftue  of  a  ISfng? 

Christ  executeth  the  office  of  a  king  in  subduing  us 
to  himself,  in  ruling  and  defending  us,  and  in  restrain- 
ing and  conquering  all  his  and  our  enemies. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  Christ,  as  a  king,  subdues  his  people  to  himself.  Ps. 
ex.  3. — "  Thy  people  shall  be  willing  in  the  day  of  thy  power." 

2.  That  Christ,  as  a  king,  rules  his  people.  Isa.  xxxiii. 
22. — "  The  Lord  is  our  judge,  the  Lord  is  our  lawgiver,  the  Lord 
is  our  king  ;  he  will  save  us." 

3.  That  Christ,  as  a  king,  defends  his  people.  Ps.  lxxxix.  18. 
— "  The  Lord  is  our  defence  ;  and  the  Holy  One  of  Israel  is  our 
king."     See  also  Zech.  ii.  5. 

4.'  That  Christ,  as  a  king,  restrains  all  his  and  his  people's 
enemies.  Ps.  lxxvi.  10. — u  Surely  the  wrath  of  man  shall  praise 
thee ;  the  remainder  of  wrath  shalt  thou  restrain/' 

5.  That  Christ,  as  a  king,  conquers  and  destroys  all  his  own 
and  his  people's  enemies.  1  Cor.  xv.  25. — "  He  must  reign,  till 
he  hath  put  all  enemies  under  his  feet." 

EXPLANATION. 

Obs.  111. — Jesus  Christ  is  a  king. 

That  Christ  is  a  Icing  %  may  be  proved  from  the  following 
things  : — 

1 .  Titles  of  lordship  and  dominion  are  ascribed  to  him.  Ps. 
ii.,  ex.,  and  lxxii.,  have  an  evident  reference  to  him  in  this 
capacity,  however  much  they  may  be  applicable  to  his  types  of 
old.  See  also  Isa.  xxxii.  1,  &c.  ;  Jer.  xxiii.  5,  &c,  where  we 
find  him  in  prophecy  marked  by  titles  of  dominion. 

2.  Many  princely  titles  are  ascribed  to  him,  which  can  be 
ascribed  to  none  else.  In  Acts  ii.  36,  we  find  him  made  king. 
He  is  denominated  the  Prince  of  life. — Acts  iii.  15.  King  of 
Icings  and  Lord  of  lords. — 1  Tim.  vi.  15  ;  Rev.  xvii.  14,  and 
xix.  16.  Ruler,  Judge,  Commander,  Leader,  the  Captain  of 
the  Lord's  host. — Josh.  v.  15.  And  many  other  names  are  ap- 
plied to  him,  which  plainly  mark  him  as  designed  for  royalty, 
and  for  the  exercise  of  universal  power,  as  jVJediator.  See  Zech. 
ix.  d ;  Luke  i.  32,  &c. 


KINGLY  OFFICE  OF  THE  REDEEMER.  101 

3.  All  the  ensigns  of  royal  power  are  attributed  to  him.  He 
is  anointed  as  king. — Ps.  xlv.  7.  His  royalty  commenced  in 
Heaven's  eternal  purpose ;  and  it  was  made  known  by  angels  at 
his  birth. — Luke  ii.  11.  This  was  acknowledged  by  Jesus  him- 
self at  his  death. — John  xviii.  36.  See  also  Matt,  xxviii.  18 ; 
Eph.  iv.  8  ;  Phil.  ii.  9-11.  He  is  crowned  by  his  Church  and 
by  his  Father. — Song  iii.  1 1  ;  Heb.  ii.  9.  A  royal  throne  is  as- 
cribed to  him,  even  at  the  right  hand  of  God. — Ps.  ex.  1 ;  Heb. 
i.  13.  A  royal  sceptre  belongs  to  him. — Ps.  ii.  9,  and  xlv.  6. 
The  laws  which  he  enacts  are  the  laws  of  a  king. — Isa.  ii.  3.  His 
servants  are  the  servants  or  ambassadors  of  the  King  of  kings. — 
2  Cor.  v.  20.  He  has  a  royal  retinue,  royal  revenues,  and  royal 
magazines  of  spiritual  armour. — Jude  14;  Ps.  xlv.  11,  &c. ;  Eph. 
vi.  10,  &c.  His  power  to  judge  and  to  acquit  or  condemn,  is  the 
•power  of  the  King  of  kings. — John  v.  22.  And  the  subjects  of 
this  king  are  an  innumerable  multitude  out  of  every  nation,  and 
kindred,  and  tongue,  and  people. 

Before  Christ  appeared  in  this  world,  he  was  prefigured  in  his 
lcimjly  office  by  Melchisedec, — Heb.  vii.  1,  &c. ;  by  Joshua, 
the  conqueror  of  Canaan ;  by  David  and  Solomon  ;  and  by  all 
the  kings  of  Israel  and  Judah. 

Obs.  112. — Jesus  Christ  has  two  kingdoms  ;  an  essential  king- 
dom^ and  a  mediatorial  kingdom. 

1.  As  God  supreme,  God  equal  with  the  Father  and  the  Holy 
Ghost,  he  has  an  essential  kingdom.  His  supremacy  and  domi- 
nion over  all  things  are  equal  to  theirs.  He  not  only  in  a  pecu- 
liar manner  possesses  his  mediatorial  kingdom,  but  he  is  also  the 
governor  among  the  nations. — Matt,  xxviii.  18.  They  all  fulfil 
his  pleasure ;  and  great  things  have  they  been  made  to  do  for  the 
Church  in  this  world.  For  the  sake  of  his  Church,  Christ  has 
turned  a  fruitful  field  into  barrenness ;  he  has  destroyed  cities 
and  those  that  dwelt  in  them ;  he  has  caused  the  sun  and  moon 
to  stand  still  in  their  courses ;  he  has  altered  the  course  of  nature ; 
he  has  dried  up  the  sea;  and  he  has  made  the  inanimate  creation 
to  fight  in  her  behalf. 

2.  As  God-man,  Mediator,  and  Redeemer,  he  has  a  media- 
torial kingdom  which  was  given  him  by  his  Father  as  a  reward 
for  what  he  hath  done  for  his  people.  This  kingdom  in  a  special 
manner  respects  his  Church,  and  is  constituted  with  the  design  of 
bringing  her  real  members  upon  earth  to  the  full  enjoyment  of 
the  Lord,  and  of  the  presence  of  Zion's  King. 

Obs.  113. — Christ's  mediatorial  kingdom  is  a  very  extensive, 
a  sjpiriiual,  and  an  everlasting  kingdom. 

1.  It  is  a  very  extensive  kingdom.  See  Matt,  xxviii.  18; 
John  xvii.  2  ;  Ps.  ii.  8.  It  extends  to  persons  of  all  ages,  ranks, 
and  nations.  Many  shall  be  found  in  it  at  last,  gathered  out  of 
every  nation,  and  people,  and  language,  under  heaven ;  and  all 

I  2 


102  KINGLY  OFFICE  OF  THE  REDEEMER. 

shall  be  fully  satisfied  with  the  riches  of  this  kingdom,  which 
consist  of  glory,  and  honour,  and  immortality. 

2.  It  is  a  Spiritual  kingdom. — John  xviii.  36.  u  My  king- 
dom," saith  Christ,  u  is  not  of  this  world."  Hence  it  is  called 
"  the  kingdom  of  heaven,"  to  mark  its  spirituality ;  and  "  the 
kingdom  of  God,"  to  show,  that  its  original,  and  tendency,  and 
privileges,  and  consummation,  are  all  of  a  spiritual  and  heavenly 
nature.  Christ,  its  king,  is  not  a  worldly  ruler. — Matt.  xx.  28  ; 
Zech.  ix.  9.  His  throne  is  not  an  earthly  throne  ;  his  throne  of 
glory  is  in  the  heavens  ;  his  throne  of  grace  is  in  the  Church  ; 
and  his  throne  of  judgment  is  to  be  erected  in  the  aerial  heavens 
at  his  second  coming,  when  earthly  kingdoms  shall  be  no  more. 
His  sceptre  is  a  spiritual  sceptre. — Ps.  ex.  2.  His  laws  are  spi- 
ritual.— Rom.  vii.  12,  &c.  ;  Heb.  iv.  12.  His  worship  and  homage 
are  spiritual. — John  iv.  24;  Rom.  xii.  1;  1  Pet.  ii.  8,  &c.  ;  Phil, 
iii.  3.  His  subjects  are  spiritual. — Eph.  iv.  23;  John  i.  13;  Eph. 
ii.  10.  His  ambassadors  are  spiritual,  and  sent  upon  a  spiritual 
embassy. — 2  Cor.  v.  20.  His  armour  is  spiritual. — Eph.  vi.  10, 
&c. ;  2  Cor.  x.  4.  His  rewards  and  punishments  are  of  a  spi- 
ritual nature. — 2  Thess.  i.  4,  &c.  And  the  designs  which  he 
has  in  erecting  such  a  kingdom,  are  also  spiritual. — 1  John  iii. 
8  ;  Acts  xxvi,  18. 

3.  It  is  an  everlasting  kingdom.  As  Mediator,  he  was  set  up 
from  eternity,  ere  ever  the  earth  was ;  and  of  his  dominion 
there  shall  be  no  end.  Micah  v.  2 ;  Dan.  vii.  14  ;  Ps.  xlv.  6 ; 
Rev.  iii.  21. 

The  mediatoral  kingdom  of  Christ  may  be  distinguished  into 
his  kingdom  of  grace  in  this  world,  which  is  his  Church  that 
he  hath  purchased  with  his  own  blood;  and  his  kingdom  of  glory 
in  the  world  to  come,  which  is  the  Church  invisible  and  of  the 
first-born,  whose  names  are  written  in  heaven.  But  these  are 
not  so  much  distinct  kingdoms,  as  different  states  of  the  same 
kingdom. 

Obs.  114.— The  acts  of  Christ  as  a  king  are  these  : — His  sub- 
duing his  people  to  himself,  his  ruling  and  defending  them,  and 
his  restraining  and  conquering  all  his  own  enemies,  and  those 
of  his  people. 

The  acts  of  Christ,  the  king  of  Zion,  in  the  administration  of 
his  kingdom,  axe  five;  some  of  which  immediately  respect  his  own 
subjects,  and  some  his  and  their  enemies  ;  but  they  all  become 
subservient  to  the  present  and  eternal  good  of  all  those  who 
will  have  him  to  reign  over  them. 

1.  Christ  subdues  his  people  to  himself.  Such  is  their  natural 
aversion  and  obstinacy  to  him  as  king  of  Zion,  that  nothing  less 
than  almighty  power  can  destroy  the  enmity  of  their  hearts 
against  him,  and  make  them  a  willing  people  to  himself. — Rom. 
viii.  7;  2  Cor.  x.  4,  5  j  Ps.  ex.  2,  3. 


KINGLY  OFFICE  OF  THE  REDEEMER.  103 

2.  Christ  rules  his  people.  This  he  does  hy  giving  them  laws 
and  ordinances,  and  by  correcting  them. — Ps.  cxlvii.  19  ;  Mic. 
v.  2 ;  Rev.  iii.  19  ;  Ps.  lxxxix.  30,  &c. 

3.  Christ  defends  his  people  from  all  their  enemies.  These 
are  many  and  powerful  ;  such  as  sin,  the  devil,  the  world,  death 
and  the  grave,  and  the  remains  of  corruption,  &c.  See  Matt. 
xvi.  18  ;  Zech.  ii.  5  ;  Rom.  xvi.  20,  and  vi.  14 ;  John  xvi.  33  ; 
Hos.  xiii.  14  ;  1  Cor.  xv.  57. 

4.  Christ  restrains  his  own  enemies  and  those  of  his  people. 
This  he  does  by  thwarting  their  designs  against  his  people ;  by 
making  them  see  that  they  shall  not  prevail  ;  by  convincing  them 
that,  however  strong  they  are,  he  is  stronger  and  more  powerful ; 
that  their  schemes  are  well  known  to  him  ;  and  that  they  can 
devise  nothing  that  shall  prove  effectual ;  and  by  making  them 
ashamed  of  their  own  attempts.  See  Numb,  xxiii.  10 ;  Exod. 
xiv.  26,  &c.  ;  Ps.  lxxvi.  10. 

5.  Christ  conquers  all  his  own  and  his  people's  enemies.  This 
he  does  in  the  present  world,  when  he  takes  away  their  power  in 
part, — Zech.  ii.  5 ;  1  Cor.  xv.  55  ;  and  this  he  will  do  at  the  last 
day,  when  he  will  destroy  all  his.  own  and  his  people's  enemies 
from  the  presence  of  the  Lord,  and  from  the  glory  of  his  power. 
— 1  Cor.  xv.  25 ;  Rev.  xx.  14.  This  will  be  the  most  signal 
display  of  the  glorious  conquests  of  Zion's  king  ;  and  the  trophies 
of  his  victory  will  be  the  subject  of  the  song  of  the  redeemed 
for  ever. 

INFERENCES. 

From  this  subject  we  learn,— 1.  The  safety  of  the  Lord's 
people  in  a  day  of  trouble,  and  in  the  midst  of  tneir  enemies.  2. 
That  Christ's  willing  subjects  may  rejoice  in  the  inheritance 
which  he  hath  promised.  3.  The  duty  of  all  to  submit  to  this 
king,  and  the  danger  of  disobedience. — Ps.  ii.  12.  4.  That 
Christ's  kingdom  is  spiritual,  and  perfectly  distinct  from  the  king- 
doms of  the  world.  5.  The  comfort  which  arises  from  the  con- 
sideration that  the  kingdom  of  Christ  is  an  extensive  kingdom. 
All  are  called  to  receive  and  obey  him  as  their  king.  6.  The 
happiness  of  this  kingdom  ;  it  shall  endure  for  ever.  7.  The  ne- 
cessity of  obeying  Christ,  and  of  being  spiritual  as  he  is.  8.  The 
danger  of  rejecting  him  from  reigning  over  us.  9.  The  great 
comfort  which  arises  from  the  wisdom  of  Christ  in  the  adminis- 
tration of  his  kingdom.  10.  The  certainty  of  his  having  a  Church 
on  earth  in  all  ages.  11.  The  happiness  of  being  ruled  by  Christ. 
12.  The  certainty  of  happiness  in  being  under  his  protection.  13. 
The  certain  conquest  which  the  believer  shall  obtain  over  all  ene- 
mies. 14.  The  honour  of  following  the  Lamb  whithersoever  he 
goeth,  although  it  be  through  great  tribulation.  15.  That  they 
who  fight  against  Christ,  and  persist  in  their  enmity  against  him, 
shall  be  destroyed,  and  that  without  remedy. 


104  CHRIST'S  STATE  OF  HUMILIATION. 


D1V.    2. —THE     STATES     IN    WHICH    THE     REDEEMER    EXECUTED    HIS 
THREEFOLD   OFFICE. 

Of  Christ9 s  State  of  Humiliation. 

$,  27.— TOfjemit  MD  ©ijrtat'a  f^amfliatton  consist? 

Christ's  humiliation  consisted  in  his  being  born,  and 
that  in  a  low  condition  ;  made  under  the  law,  undergo- 
ing the  miseries  of  this  life,  the  wrath  of  God,  and  the 
cursed  death  of  the  cross  ;  in  being  buried,  and  con- 
tinuing under  the  power  of  death  for  a  time. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  Christ,  in  becoming  man,  humbled  himself  by  being 
born,  and  that  in  a  low  condition.  Luke  i.  35. — "  That  holy- 
thing  which  shall  be  born  of  thee  shall  be  called  the  Son  of  God." 
Luke  ii.  7. — M  And  she  brought  forth  her  first-born  son,  and 
wrapped  him  in  swaddling-clothes,  and  laid  him  in  a  manger." 
See  Phil.  ii.  6,  7. 

2.  That  Christ  humbled  himself  by  submitting  to  be  made  un- 
der the  law.  Gal.  iv.  4. — "  God  sent  forth  his  Son,  made  of  a 
woman,  made  under  the  law." 

3.  That  Christ  humbled  himself  by  enduring  the  miseries  of 
this  life.  Isa.  liii.  3. — "  He  is  despised  and  rejected  of  men  ;  a 
man  of  sorrows  and  acquainted  with  grief." 

4.  That  Christ  humbled  himself  by  enduring  the  wrath  of  God 
in  our  stead.  Matt,  xxvii.  46.  —  "  Jesus  cried  with  a  loud 
voice,  saying,  My  God,  my  God,  why  hast  thou  forsaken  me?" 
See  also  Luke  xxii.  44. 

5.  That  Christ  humbled  himself  by  submitting  to  the  cursed 
death  o£  the  cross.  Phil.  ii.  8. — "  He  humbled  himself,  and  be- 
came obedient  unto  death,  even  the  death  of  the  cross." 

6.  That  Christ  humbled  himself  by  submitting  to  be  buried, 
and  by  remaining  in  the  grave  for  a  time.  1  Cor.  xv.  4. — "  He 
was  buried,  and  rose  again  the  third  day."  See  also  Matt.  xii. 
40. 

EXPLANATION. 

Obs.  115. — Jesus  Christ  humbled  himself. 

By  the  humiliation  of  Christ,  we  are  in  general  to  understand, 
his  condescending  to  leave  the  bosom  of  his  Father,  and  his  being 
made  for  a  season  a  little  lower  than  the  angels,  for  the  suffering 
of  death.— Phil.  ii.  8. 

Christ's  merely  possessing  manhood  was  no  part  of  his  humili- 
ation. This,  incteed,  showed  infinite  condescension  in  him  who 
is  the  Creator  of  man ;  but,  properly  speaking,  it  was  no  part  of 


CHRIST'S  STATE  OF  HUMILIATION.  105 

his  humiliation ;  for  he  still  retains  his  manhood  in  a  glorified 
state,  and  will  for  ever  retain  it. 

The  cause  of  Christ's  humiliation  was,  the  unmerited  love  of 
God  the  Father,  and  his  own  love  to  self-destroying  sinners.  See 
1  John  iv.  9,  10. 

The  steps  of  Christ's  humiliation  were  these : — His  being  born, 
and  that  in  a  low  condition  ;  his  being  made  under  the  law  ;  his 
undergoing  all  the  miseries  of  this  life  ;  his  enduring  the  wrath  of 
God  ;  his  submitting  to  the  cursed  death  of  the  cross  ;  and  his 
being  buried,  and  continuing  under  the  power  of  death  for  a  time. 

Obs.  116. — Jesus  Christ  humbled  himself  by  being  born,  and 
that  in  a  low  condition. 

It  was  great  condescension  in  the  Lord  Jesus  Christ  to  be  born 
at  all ;  but  it  was  still  greater  condescension  in  him  to  be  born 
in  a  low  condition.  He  was,  indeed,  of  the  race  and  lineage  of 
David,  whose  family  was  the  most  illustrious  in  the  world  ;  but 
he  was  born  of  a  virgin  of  that  family,  who  was  then  in  very  low 
circumstances ;  he  was  born  in  Bethlehem,  an  obscure  village ; 
he  was  born  in  a  stable,  and  laid  in  a  manger.  See  Luke  i.  and 
ii. 

Obs.  117. — Jesus  Christ  humbled  himself  by  being  made  un- 
der the  law. 

Although  Christ  may  be  said  to  have  been  made  under  the  ce- 
remonial and  political  laws  of  the  Jews,  inasmuch  as  he  obeyed 
them  (Luke  ii.  21,  &c),  yet,  properly  speaking,  it  was  not  any 
of  these  laws,  but  the  moral  law  under  which  he  was  made,  as 
our  Surety.  Nor  was  it  under  this  law  as  a  rule  of  life,  but  as 
a  covenant,  demanding  perfect  obedience  as  a  condition  of  life, 
and  full  satisfaction  on  account  of  the  violation  of  the  law. — Gal. 
iv.  4,  5.  Now,  Christ's  humiliation  in  being  made  under  the  law, 
appears  in  this,  that  he  who  was  the  Lawgiver,  Lord,  and  Judge 
of  heaven  and  earth,  condescended  to  become  subject  to  his  own 
law,  and  for  this  very  purpose,  that  he  might  deliver  fromvits 
curse  his  people  who  transgressed  it,  and  fulfil  it  in  their  stead. 

Obs.  118. — Jesus  Christ  humbled  himself  by  undergoing  all 
the  miseries  of  this  life. 

He  was  not  only  subject  to  the  sinless  infirmities  of  humanity, 
such  as  hunger,  thirst,  weariness,  and  grief,  &c.  ;  but  he  volun- 
tarily submitted  to  all  the  sorrows  and  afflictions  to  which  his 
?eople  can  be  exposed  in  the  present  state  of  existence. — Heb.  ii. 
4,  18,  iv.  15,  and  v.  2 ;  Matt.  viii.  20;  Heb.  xii.  3,  &c. 

Obs.  119. — Jesus  Christ  humbled  himself  by  enduring  the 
wrath  of  God. 

The  wrath  of  God  and  the  hiding  of  his  countenance  were  the 
greatest  miseries  that  Christ  underwent  in  this  world.  When  in 
the  garden  of  Gethsemane,  the  anticipation  of  this  wrath  made 


106  CHRIST'S  STATE  OF  HUMILIATION. 

his  soul  exceeding  sorrowful  even  unto  death ;  at  which  time  his 
sweat  was  like  great  drops  of  hlood  falling  to  the  ground  ;  and  the 
pressure  of  this  wrath  upon  him  made  him  exclaim,  in  the  agony 
of  his  soul,  "  My  God,  my  God,  why  hast  thou  forsaken  me?" 
And  nothing  but  almighty  power  could  inflict  or  sustain  the 
stroke! 

Obs.  120. — Jesus  Christ  humbled  himself  by  submitting  to  the 
cursed  death  of  the  cross. 

The  death  of  the  cross  was  a  most  painful  and  excruciating 
death,  a  lingering  death,  and  a  shameful  and  ignominious  death. 
It  was  called  a  cursed  death,  because  God  had  said,  "  Cursed  is 
every  one  that  hangeth  on  a  tree." — Gal.  iii.  13.  Jesus,  how- 
ever, endured  the  cross,  despising  the  shame.  The  exquisite 
agony  of  his  sufferings  is  pointed  out  to  us  in  various  ways.  See 
Ps.  xxii.  throughout. 

Obs.  121. — Jesus  Christ  humbled  himself  by  being  buried,  and 
by  continuing  under  the  power  of  death  for  a  time. 

Christ  was  buried,  and  remained  in  the  grave  for  three  days 
and  three  nights,  to  show  that  he  was  really  dead  ;  seeing  it  is 
on  his  death  that  the  hopes  and  happiness  of  his  people  depend, 
inasmuch  as  by  it  transgression  was  finished,  an  end  put  to  sin, 
reconciliation  made  for  iniquity,  and  an  everlasting  righteousness 
introduced.  He  was  buried  also,  that  he  might  overcome  death 
in  its  darkest  and  strongest  hold,  even  in  the  gloomy  recesses  of 
'the  tomb  ;  and  to  sanctify  the  grave  to  all  his  friends  and  follow- 
ers, that  it  may  be  to  them  a  place  of  repose,  where  their  bodies 
may  rest  until  the  resurrection. 

INFEBENCES. 

From  this  subject  we  learn, — 1.  The  amazing  grace  and  con- 
descension of  Christ  in  becoming  man  to  die  for  sinners.  2.  That 
through  much  tribulation  we  must  enter  into  the  kingdom  of  God. 
— John  xvi.  33  ;  2  Tim.  iii.  12.  3.  That  the  law  is  now  magni- 
fied ;  that  the  justice  of  God  is  satisfied  ;  and  that  he  is  now  pa- 
cified towards  us,  notwithstanding  all  that  we  have  done.  4.  That 
Christ  hath  redeemed  us  from  the  curse  of  the  law,  by  being  made 
a  curse  for  us.  5.  The  misery  of  all  those  who  are  without  an 
interest  in  Christ,  and  who  have  in  their  own  persons  to  answer 
to  God  for  the  debt  which  they  have  contracted,  both  with  re- 
spect to  obedience  and  suffering.  6.  The  happiness  of  believers, 
who  have  Christ  as  their  surety,  who  has  discharged  all  their 
debt,  and  who  has  freely  forgiven  all.  7.  That  Christ's  descent 
kito  the  gloomy  mansions  of  the  dead  hath,  as  it  were,  perfumed 
this  dreary  abode  ;  so  that  the  saint  may  view  it  no  longer  loath- 
some, but  as  a  place  of  sweet  repose,  until  the  sound  of  the  arch- 
angel and  of  the  trump  of  God. 


CHRIST'S  STATE  OF  EXALTATION.  107 

Of  Christ's  State  of  Exaltation. 

Ou  28.— Wtymin  conststt tf)  ©prist's  ^saltation  ? 

Christ's  exaltation  consisteth  in  his  rising  again  from 
the  dead  on  the  third  day,  in  ascending  up  into  heaven, 
in  sitting  at  the  right  hand  of  God  the  Father,  and  in 
coming  to  judge  the  world  at  the  last  day. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  Christ  was  exalted  by  rising  from  the  dead  on  the  third 
day.  1  Cor.  xv.  4. — "  He  rose  again  the  third  day  according  to 
the  Scriptures." 

2.  That  Christ  was  exalted  by  ascending  up  into  heaven.  Luke 
xxiv.  51. — "  While  he  blessed  them,  he  was  parted  from  them, 
and  carried  up  into  heaven. "     See  also  Mark  xvi.  19. 

3.  That  Christ  is  now  exalted  by  his  sitting  at  the  right  hand 
of  God.  Eph.  i.  20. — M  He  set  him  at  his  own  right  hand  in  the 
heavenly  places.'"     See  also  Col.  iii.  1. 

4.  That  Christ  will  be  exalted  by  his  coming  to  judge  the  world 
at  the  last  day.  Acts  xvii.  31. — "  He  hath  appointed  a  day,  in 
which  he  will  judge  the  world  in  righteousness,  by  that  man 
whom  he  hath  ordained;  whereof  he  hath  given  assurance  unto 
all  men,  in  that  he  hath  raised  him  from  the  dead." 

EXPLANATION. 

Obs.  122. — Jesus  Christ  was  exalted  in  consequence  of  his 
humiliation. 

Christ  took  upon  himself  the  form  of  a  servant,  and  became 
obedient  unto  death,  even  the  death  of  the  cross,  not  that  he 
might  be  kept  in  this  humble  condition,  but  that  he  might  be 
raised  up  again,  and  exalted  to  the  most  inconceivable  glory. 
Phil.  ii.  8,  9. — "  He  humbled  himself,  and  became  obedient  unto 
death,  even  the  death  of  the  cross.  Wherefore  God  also  hath 
highly  exalted  him,  and  given  him  a  name  above  every  name." 

Christ's  exaltation  respects  his  manhood  or  his  human  nature 
alone;  for,  as  God,  he  cannot  be  exalted.  Nor  can  any  addition 
be  made  to  his  glory,  as  he  is  God  ;  for  as  such,  he  was,  is,  and 
shall  continue  to  be  the  same,  without  any  variableness  or  shadow 
of  turning. 

The  steps  of  Christ's  exaltation  are  these  : — His  resurrection 
from  the  dead  on  the  third  day;  his  ascension  into  heaven;  his 
session  at  the  right  hand  of  God  t^ie  Father ;  and  his  coming  to 
judge  the  world  at  the  last  day.  From  each  of  these  much  may 
be  learned,  connected,  with  the  salvation  of  sinners  and  the  glory 
of  Christ  himself. 

Obs.  123. — Jesus  Christ  was  exalted  by  his  resurrection  from 
the  dead  on  the  third  day. 


108  Christ's  state  of  exaltation. 

This  is  especial  article  of  the  faith  of  believers;  and  on  this, 
in  a  great  measure,  rests  the  Gospel  Church. 

It  may  here  he  remarked,  that  the  divine  and  human  natures 
of  Christ  were  not  separated  at  death,  for  they  are  inseparable. 
By  death,  his  soul  and  body  were  actually  separated  (see  Luke 
xxiii.  46);  but  all  the  time  that  he  lay  in  the  grave,  his  two 
natures  were  most  closely  united;  and  when  he  rose  from  t\e 
dead,  he  only  resumed  that  life  which  he  had  voluntarily  laid 
down  for  his  people. 

The  resurrection  of  Christ  is  abundantly  evident  from  Scripture. 

1.  It  was  foretold  in  ancient  prophecy.  See  Ps.  xvi.  10;  Job 
xix.  25,  &c. 

2.  It  was  typified  in  various  ways.  Joseph's  deliverance  from 
prison  may  be  considered  as  typical  of  Christ's  resurrection  from 
the  grave,  which  is  called  a  "  taking  from  prison.  *' — Isa.  liii.  8. 
Abraham's  receiving  Isaac  from  the  dead  in  a  figure,  may  also  be 
typical  of  Christ's  resurrection.  And  Jonah's  coming  out  of  the 
whale's  belly  is  an  eminent  type  of  this  truth. 

3.  We  have  the  most  direct  proofs  that  it  actually  took  place, 
and  that  the  very  same  Jesus  who  had  been  crucified,  arose  from 
the  dead.     See  Matt,  xxviii.,  Mark  xvi.,  Luke  xxiv.,  John  xx. 

4.  Christ  himself,  after  his  resurrection,  appeared  to  many  at 
different  times,  and  by  many  infallible  proofs;  and  in  1  Cor.  xv., 
we  are  told  that  he  appeared  to  five  hundred  at  once. 

5.  We  have  strong  proof  of  this  truth  in  the  conduct  of  Christ's 
disciples  after  his  resurrection ;  for  nothing  could  prevent  them 
from  publishing  what  they  had  seen,  and  what  they  had  full  autho- 
rity to  make  known. 

6.  If  the  descent  of  the  Holy  Spirit  on  the  day  of  Pentecost, 
according  to  Christ's  promise,  be  considered  as  a  proof  of  his 
ascension,  it  must  also  be  deemed  a  proof  of  his  resurrection. 

In  the  resurrection  of  Christ,  all  the  divine  persons  in  the  God- 
head concurred.     See  Acts  ii.  24;  John  ii.  19,  &c. ;  1  Pet.  iii.  18. 

It  was  the  same  body  that  was  laid  in  Joseph's  tomb,  which 
arose  again  with  all  the  properties  which  it  formerly  possessed. 
See  Luke  xxiv.  39. 

The  time  of  Christ's  resurrection  was  the  third  day  after  his 
burial ;  and  it  was  very  early  in  the  morning  of  that  day,  to 
show,  perhaps,  that  he  is  "  the  bright  and  morning  star,"  "  the 
day-spring  from  on  high,"  and  "the  sun  of  righteousness,"  who 
arises  on  his  people  with  healing  in  his  rays. 

At  the  resurrection  of  Christ  there  was  an  earthquake :  an 
angel  shook  the  place ;  and  majesty  appeared  all  around.  This 
intimated  that  all  was  now  done  which  Christ  had  engaged  to  do ; 
and  that  notbing  more  was  necessary  on  his  part,  than  to  take 
possession  of  the  joy  which  was  set  before  him. 

Obs.  124. — Jesus  Christ  was  exalted  by  his  ascension  to 
heaven. 


Christ's  state  of  exaltation.  109 

This  is  another  grand  article  of  the  Christian  faith.     * 
That  Christ  ascended  to  heaven  is  evident  from  Scripture. 

1.  It  was  foretold  in  prophecy.  See  Ps.  xxiv.  7-10,  and  xlvii. 
5,  and  lxviii.  18. 

2.  There  were  very  striking  types  of  it.  Enoch  was  translated 
to  heaven,  soul  and  hody,  without  tasting  death;  which  was, 
under  the  patriarchal  dispensation,  evidently  typical  of  Christ's 
ascension.  Elijah,  under  the  law,  was  also  translated  in  a 
glorious  manner;  which  typified  the  same.  And  when  the 
priests  of  old  carried  the  blood  and  incense  into  the  most  holy 
place,  it  prefigured  the  ascension  of  Christ  to  his  Father's  right 
nand,  when  he  appeared  in  the  most  holy  place  not  made  with 
hands,  where  he  presents  the  infinite  value  of  his  atoning  blood 
as  a  propitiation  for  sin. 

3.  We  have  many  evidences  that  he  really  ascended.  See  Luke 
xxiv.  50,51 ;  Acts  i.  9-11,  and  vii.  55,  and  ix.  3-5;  Rev.  i.  10-18. 
See  also  John  xvi.  7. 

It  was  necessary  that  Christ  should  ascend,  for  the  following 
reasons : — 

1.  That  he  might  send  the  Holy  Spirit  to  his  disciples,  to  lead 
them  into  all  truth,  and  to  bring  all  things  to  their  remembrance. 

2.  That  he  might  carry  on  the  work  of  redemption,  in  making 
continual  intercession  for  his  people. 

3.  That  he  might,  in  his  people's  name,  take  possession  of  the 
blessings  which  he  had  obtained  for  them. 

After  his  resurrection,  Christ  remained  on  earth  forty  days,  in 
order  that  he  might  give  his  disciples  every  possible  proof  of  his 
resurrection,  and  that  he  might  instruct  them  in  things  pertaining 
to  the  kingdom  of  God.  And  at  the  end  of  the  forty  days  he 
ascended  from  Mount  Olivet, — the  place  where  he  began  his 
sufferings,  where  he  was  sore  amazed,  and  where  his  soul  was 
exceeding  sorrowful;  thus  testifying  to  his  disciples,  that  his  suf- 
ferings were  now  ended,  and  that  the  same  place  may  be  to  a 
gracious  soul  both  the  scene  of  sorrow  and  the  scene  of  joy. 

Christ  was  not  unmindful  of  his  disciples  at  his  ascension,  for 
he  was  parted  from  them  while  he  was  blessing  them ;  and  thus 
he  was  engaged  in  the  work  of  redemption  until  his  last  moments 
upon  earth. 

Christ's  attendants  on  this  occasion  were  myriads  of  angels, 
who  conducted  the  Lord  of  Glory  to  heaven  with  solemn  shouts 
of  praise.     See  Ps.  xxiv.  7-10. 

Obs.  125. — Jesus  Christ  is  now  exalted  by  sitting  down  at  the 
right  hand  of  God  the  Father. 

The  expression,  the  right  hand  of  God,  is  not  to  be  understood 
literally,  but  figuratively;  for  God,  being  a  Spirit,  has  no  bodily 
parts.  It  denotes  the  highest  honour,  power,  and  authority;  to 
which  Christ  is  nojsv  exalted,  in  consequence  of  his  having 
humbled  himself.— Phil.  ii.  8,  9. 

K 


110  CHRIST'S  STATE  OF  EXALTATION. 

Christ's  sitting  at  the  right  hand  of  God  implies  a  state  of  rest, 
and  continuance  in  that  state.  The  days  of  sorrow  which  he  had 
on  earth  shall  never  return.  His  crown  shall  flourish  on  his 
head,  and  his  kingdom  shall  stand  firm  and  be  established. 

When  it  is  said  that  Christ  sitteth  at  the  right  hand  of  God,  it 
denotes, — 

1.  The  accomplishment  of  the  work  of  redemption;  for  until 
this  was  finished,  he  was  not  to  return  to  that  glory  which  he  had 
with  the  Father  before  the  world  began. — Heb.  iv.  10. 

2.  The  great  delight  and  satisfaction  which  the  Father  hath  in 
Christ,  on  account  of  the  glorious  work  which  he  had  finished. — 
Ps.  ex.  1. 

3.  The  inconceivable  glory  and  honour  to  which  he,  as  God- 
man,  is  now  exalted  in  heaven. — Heb.  i.  13. 

4.  His  being  invested  with  sovereign  dominion  and  supreme 
authority  and  power. — Phil.  ii.  9,  10;  Heb.  ii.  7,  8. 

The  ends  for  which  our  Redeemer  is  set  down  on  the  right 
hand  of  God  are  these : — 

1.  That,  as  a  powerful  king,  he  may  protect  and  defend  his 
Church  and  people  against  all  their  enemies,  both  temporal  and 
spiritual. — Isa.  xxxii.  1,  2;  Deut.  xxxiii.  26,  27. 

2.  That  he  may  subdue  all  the  enemies  of  his  kingdom  and 
people ;  such  as  the  devil,  the  world,  and  the  flesh,  and  sin,  and 
hell.— Ps.  ex.;  Acts  ii.  36;  Heb.  x.  12,  13;  1  Cor.  xv.  25. 

3.  That  he  may  bestow  on  all  his  faithful  subjects  all  those 
gifts  which  he  hath  purchased,  and  which  are  the  necessary  means 
of  their  salvation. — Acts  v.  31. 

4.  That  he  may  act  the  part  of  a  powerful  intercessor  in  their 
behalf. — Rom.  viii.  34. 

5.  That  all  his  friends  and  followers  may,  with  himself,  be  ad- 
vanced to  the  glorious  state  of  heaven. — Eph.  i.  4-6;  Rev.  iii.  21. 

Obs.  126. — Jesus  Christ  will  be  exalted  by  his  coming  to  judge 
the  world  at  the  last  day. 

This  will  be  a  more  public  and  a  more  solemn  manifestation 
of  his  glory  with  respect  to  us,  than  any  of  the  other  parts  of  his 
exaltation;  and  it  will  strike  the  world  of  mankind  with  greater 
solemnity,  inasmuch  as  all,  without  exception,  shall  witness  it, 
and  inasmuch  as  all  shall  be  interested  in  it. 

That  there  will  be  a  day  of  judgment,  is  evident  from  the  fol- 
lowing things : — 

1.  It  is  evident  from  Scripture  that  there  will  be  such  a  day. 
See  Job  xxi.  30;  Ps.  xcvi.  13,  and  xcviii.  9;  Prov.  xxiv.  12; 
Eccl.  xi.  9,  and  xii.  14;  Matt.  xii.  36,  xiii.  40-43,  49,  50, 
xvi.  27,  xxv.  31-46,  and  xxvi.  64;  Acts  xvii.  31,  and  xxiv.  25; 
Rom.  ii.  3,  5-11,  16;  2  Cor.  v.  10,  11;  1  Thess.  iv.  16,  17; 
Heb.  vi.  1,2,  ix.  27,  28,  and  x.  27,  31;  1  Pet.  iv.  5,  7,  17,  18; 
2  Pet.  ii.  4,  9;  Jude  6,  14,  15;  Rev.  i.  7,  and  xx.  11,  12,  15. 


CHRIST'S  STATE  OF  EXALTATION.  Ill 

2.  The  providences  of  God  require  such  a  day,  that  they  may 
appear  to  have  been  equal  and  just  in  the  view  of  those  who 
deemed  them  unequal  and  unjust;  and  that  the  ways  of  God 
to  man  may  be  fully  justified. 

3.  Jesus  Christ  requires  such  a  day,  for  the  glory  of  his  name 
and  of  his  government. 

4.  The  righteous  require  such  a  day,  that  it  may  appear  to  all, 
that  although  they  were  deemed  the  offscouring  of  all  things,  they 
were  beloved  by  God. 

5.  The  wicked  require  such  a  day,  that  they  may  receive  ac- 
cording to  their  wickedness,  and  that  vengeance  may  be  inflicted 
upon  them  to  the  uttermost;  and  likewise,  that  they  may  be  con- 
vinced that  there  is  a  reality  in  those  things  which  they  despised 
and  ridiculed. 

6.  There  must  be  such  a  day,  because  to  judge  the  world  is  a 
part  of  Christ's  exaltation;  and  likewise, because  he  must  receive 
from  all  an  account  of  what  they  have  done  in  his  absence. 

With  respect  to  the  person  of  the  Judge  :  the  Three-one  God, 
Father,  Son,  and  Holy  Ghost,  is  Judge,  in  respect  of  judicial 
power,  authority,  and  consent;  but  Christ,  as  Mediator,  is  ap- 
pointed Judge  of  all,  in  respect  of  visible  management  and  exe- 
cution.— Acts  xvii.  31 ;  John  v.  22 ;  Acts  x.  42. 

The  universality  of  the  judgment  is  evident  from  Scripture. 
Angels  and  all  mankind  shall  appear  before  God. — Jude  6 ; 
2  Cor.  v.  10;  Rev.  xx.  12. 

Those  things  respecting  which  all  shall  at  last  be  judged,  are, 
in  general,  all  the  deeds  done  in  the  body.  But  it  may  be  re- 
marked, that  in  the  presence  of  an  assembled  world,  the  thoughts* 
the  words,  and  the  actions  of  all  mankind,  shall  be  brought  into 
view.— 2  Cor.  v.  10;  Eccl.  xii.  14;  Jude  15;  Matt.  xii.  36,  37. 

If  it  be  here  asked,  why  works  shall  be  produced  at  last,  and 
what  place  they  shall  have  in  respect  of  the  punishment  of  the 
wicked  and  the  reward  of  the  righteous,  we  answer, — 

1.  The  good  works  of  the  righteous  (mentioned  in  Matt,  xxv.) 
shall  be  produced,  not  as  the  ground  or  reason  of  their  sentence, 
but  only  as  evidences  of  their  union  with  Christ,  and  of  their 
right  and  title  to  heaven  through  him.  See  John  xv.  8, 14.  The 
sentence  passed  on  the  righteous,  is  on  the  ground  of  free  grace 
alone,  reigning  through  the  imputed  righteousness  of  Christ,  unto 
everlasting  life ;  and  it  will  be  pronounced  upon  them  according 
to  their  works,  as  flowing  from  faith  in  Christ,  or  from  a  renewed 
and  sanctified  heart,  but  not  for  their  works,  or  even  for  faith 
itself,  as  if  eternal  life  were  merited  by  them.  The  righteous  are 
called  upon  to  inherit  the  kingdom  prepared  for  them ;  but  they 
do  not  procure  it  as  servants  do  their  wages. 

2.  The  works  of  the  ungodly,  on  the  other  hand,  are  produced, 
not  only  as  evidences  of  their  state,  but  as  the  proper  cause  and 
ground  of  their  condemnation.    Good  works  merit  not  salvation, 


112  AGENT  BY  WHOM  REDEMPTION  IS  APPLIED. 

but  evil  works  merit  condemnation ;  for  "  death  is  the  wages  of 
sin;  hut  eternal  life  is  the  gift  of  God  through  Jesus  Christ  our 
Lord;'— Rom.  vi.  23. 

On  the  day  of  final  judgment,  a  twofold  sentence  shall  be  pro- 
nounced by  Christ  the  Judge, — one  in  favour  of  the  righteous, 
46  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world ;"  and  the  other  against 
the  wicked,  "  Depart  from  me,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels." — Matt.  xxv.  34,  41. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  setting  our 
affections  on  things  above,  where  Christ  pits  at  the  right  hand  of 
God.  2.  The  necessity  of  suffering  patiently  for  his  sake.  3. 
That  Christ's  exaltation  is  a  pledge  of  the  believer's  exaltation, 
and  of  his  being  admitted  into  the  presence  of  God.  4.  That 
God  is  well  pleased  with  the  work  of  Christ  on  earth.  5.  That 
believers  have  no  cause  to  fear  any  real  evil  from  their  enemies ; 
seeing  the  Lord  Christ  reigneth  in  Zion.  6.  That  the  Church  of 
Christ  shall  prosper  in  the  world.  7.  The  danger  of  scoffing  at 
the  thoughts  of  the  general  judgment.  8.  The  necessity  of  medi- 
tating on  the  world  to  come.  9.  The  necessity  of  improving  the 
day  of  our  merciful  visitation.  10.  That  we  must  all  appear  be- 
fore the  judgment-seat  of  Christ.  11.  That  the  last  judgment 
shall  glorify  the  perfections  of  Jehovah  before  the  world.  12. 
The  happiness  of  the  righteous  and  the  misery  of  the  wicked. 
13.  The  necessity  of  holiness.  14.  That  Christ  will  appear  ex- 
ceedingly glorious  in  the  eyes  of  all  those  by  whom  he  has  been 
despised,  as  well  as  of  those  who  have  believed  on  him. 

DIV.  3.— OK  THE  APPLICATION  OF  REDEMPTION. 

Of  the  Agent  by  ichom  Redemption  is  applied. 

<&.  29.— ^oto  are  toe  ma&e  $artafcers  of  tije  &e&*nrntton 
purri)a»e&  bg  ©tjrfet? 

We  are  made  partakers  of  the  redemption  purchased 
by  Christ,  by  the  effectual  application  of  it  to  us  by  his 
Holy  Spirit. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  redemption  has  bqen  purchased  by  Christ  for  his  people. 
Heb.  ix.  12. — "By  his  own  blood  he  entered  once  into  the  holy 
place,  having  obtained  eternal  redemption  for  us."  See  also 
Kph.  i.  7. 

2.  That  redemption  must  be  applied  to  believers.  John  i.  12. 
— "  As  many  as  received  him,  to  them  gave  he  power  to  become 
the  sons  of  God,  even  to  them  that  believe  on  his  name." 


AGENT  BY  WHOM  REDEMPTION  IS  APPLIED.  113 

3.  That  redemption  is  effectually  applied  to  believers  by  the 
Holy  Spirit.     Tjt.  iii.  5. — "  He  saved  us  by  the  washing  of  re^ 

feneration,  and  the  renewing  of  the  Holy  Ghost."    See  also 
iZek.  xxxvi.  27. 

EXPLANATION. 

Obs.  127. — Redemption  has  been  purchased  by  Christ  for  his 
people. 

Redemption  is  deliverance  by  payment  of  a  price.  The  re- 
demption purchased  by  Christ  consists  of  two  things :  1.  Deli- 
verance from  all  evil, — from  sin,  the  greatest  evil,  and  from  eter- 
nal wrath.— Matt.  i.  21  ;  Rom.  vi.  6,  7;  1  Thess.  i.  10.  2.  Re- 
storation to  all  good,  or  the  possession  of  all  the  happiness  and 
blessings  which  man  forfeited  by  the  fall,  which  may  be  all 
sammed  up  in  eternal  life,  begun  in  this  world  and  perfected  in 

gloXJ'  '       *  .  . 

The  purchaser  of  this  redemption  was  Jesus  Christ,  the  Lord 

from  heaven.     It  was  he  alone  that  assumed  our  nature  ;  he  alone 

that  could  redeem  our  mortgaged  inheritance  ;  and  he  alone  that 

could  bruise  the  head  of  the  old  serpent — the  devil,  and  give  him 

a  deadly  wound,  which  could  never  be  healed. 

The  ransom  which  Christ  paid  as  the  price  of  redemption,  was 
himself.  In  the  ransom  is  included  all  that  he  did  and  suffered 
for  sinners.  Although  it  is  true  that  Christ  our  Redeemer  exert- 
ed an  almighty  power,  and  delivered  the  lawful  captives,  yet  it 
is  also  true  that  he  paid  a  ransom  for  his  people, — and  this  ran- 
som was  himself,  his  life,  his  blood. — 1  Tim.  ii.  6 ;  Mark  x.  45  ; 
1  Pet.  i.  18. 

They  who  are  interested  in  this  ransom,  are  all  that  have  been 
or  shall  be  united  to  Christ  by  the  effectual  working  of  his  Holy 
Spirit ;  believers  in  every  age  and  nation,  to  whom  God  hath 
given  and  shall  give  power  to  become  his  sons. — John  i.  12. 

Obs.  128. — Redemption  must  be  applied  to  believers. 

To  apply  redemption  to  sinners,  is  to  interest  them  in  it,  to 
invest  them  in  the  possession  of  it,  to  make  it  theirs  in  all  its  ef- 
fects and  consequences,  and  to  all  the  purposes  for  which  it  was 
purchased,  both  for  present  peace  and  comfort,  and  for  future 
glory. 

This  application  is  so  necessary,  that  none  can  have  any  saving 
benefit  by  it  until  it  be  applied. — John  i.  12.  Before  this  appli- 
cation, the  elect  are  in  a  state  of  wrath,  their  sins  are  unpardoned, 
and  they  have  no  actual  right  to  the  heavenly  inheritance.  As  a 
remedy  cannot  recover  any  one  unless  it  be  applied,  so  men  must 
die  eternally,  unless  the  redemption  of  Christ  be  applied  to  them 
in  particular  for  their  recovery  from  the  effects  of  the  fall. 

Obs.  129.— Redemption  is  effectually  applied  to  believers  by 
(he  Holy  Spirit. 

k2 


114  AGENT  BY  WHOM  REDEMPTION  IS  APPLIED. 

The  applier  of  the  redemption  purchased  by  Christ  is  the  Holy 
Spirit.  Tit.  iii,  5;  John  vi.  63. — "  It  is  the  Spirit  that  quick- 
eneth."  Neither  the  Father's  gift  of  Christ,  nor  the  Son's  dying 
in  our  stead,  will  bring  us  back  to  the  favour  and  image  of  God, 
if  the  work  of  the  Spirit  be  wanting  ;  and  it  is  as  impossible  for 
the  sinner  to  apply  it  to  himself,  as  it  is  for  him  to  pay  to  God  a 
ransom  for  his  soul. 

This  part  of  the  work  of  the  Spirit  was  typified  in  a  very  strik- 
ing manner,  under  the  law,  by  the  sprinkling  of  the  blood  of  the 
sacrifice  upon  the  people.     See  Exod.  xxiv.  8. 

In  this  work,  the  Spirit  is  called  the  Holy  Spirit,  to  show, 
that  as  he  is  essentially  holy,  so  all  his  operations  are  also  holy  ; 
and  that  his  work  is  designed  for  holy  purposes, — viz.,  the  renew- 
ing of  the  whole  man,  and  the  rendering  of  it  conformed  to  the 
image  of  God,  and  meet  for  the  enjoyment  of  him. 

He  is  here  called  Christ's  Holy  Spirit,  because,  although  he  is 
also  the  Spirit  of  the  Father,  yet,  in  applying  redemption,  he  is 
sent  more  immediately  by  Christ.     See  John  xiv.  16,  and  xvi.  7. 

The  application  is  here  said  to  be  effectual,  to  show,  that  there 
is  an  application  of  it  which  is  not  effectual, — that  is,  an  outward 
application  of  it  in  the  ordinances  of  Christ's  appointment,  which 
is  not  of  itself  effectual.  This  is  evident  from  the  case  of  Simon 
Magus,  who  was  baptized,  but  to  whom  the  redemption  by  Christ 
was  not  effectually  applied ;  for  he  was  still  "  in  the  gall  of  bit- 
terness and  in  the  bond  of  iniquity. " — Acts  viii.  23. 

The  persons  to  whom  the  Spirit  applies  Christ's  redemption, 
are  those,  and  those  alone,  for  whom  it  was  purchased.  The  appli- 
cation of  redemption  is  as  extensive  as  the  purchase  of  it,  but  not 
more  so. — Eph.  i.  13. 

The  means  which  the  Spirit  makes  use  of  in  the  application  Of 
redemption  are,  the  reading  and  hearing  of  the  Word  ;  but  the 
preaching  of  the  Word  is  more  generally  the  effectual  means  of 
working  upon  the  heart  of  the  sinner.     Hence  see  1  Cor.  iii.  5. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  the  redemp- 
tion purchased  by  Christ.  2.  The  happiness  of  all  those  who  are 
interested  in  this  redemption  ;  and  the  misery  of  all  those  who 
have  no  interest  in  it.  3.  The  duty  of  self-examination,  that  we 
may  know  whether  Christ  be  our  Redeemer — whether  we  are 
brought  out  of  slavery  or  bondage  into  the  glorious  liberty  of  the 
children  of  God.  4.  The  necessity  of  the  work  of  the  Spirit  on 
the  soul.  5.  The  happiness  of  all  who  have  the  Spirit  of  Christ. 
6.  The  danger  of  all  who  reject  the  Holy  Spirit  of  promise,  by 
whom  the  soul  is  sealed  to  the  day  of  redemption. 


MEAINS  USED  FOIl  APPLICATION  OF  REDEMPTION.  115 

Of  the  Means  used  for  the  Application  of  Redemption  in 
Effectual  Calling. 

<$.  30.— f^oto  troll)  ti)e  £ptrit  applg  to  tts  tfje  ftftomp- 
tton  purchased  on  (H'fyxizt? 

The  Spirit  applieth  to  us  the  redemption  purchased 
by  Christ,  by  working  faith  in  us,  and  thereby  uniting 
us  to  Christ  in  our  effectual  calling. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  in  applying  redemption  to  the  people  of  God,  the  Spirit 
worketh  faith  in  them.  Eph.  ii.  8. — "  By  grace  are  ye  saved 
through  faith  ;  and  that  not  of  yourselves  :  it  is  the  gift  of  God." 

2.  That  by  faith  believers  are  united  to  Christ.  Eph.  iii.  17. 
— -"  That  Christ  may  dwell  in  your  hearts  by  faith." 

3.  That  believers  are  united  to  Christ  in  their  effectual  calling. 
1  Cor.  i.  9. — "  God  is  faithful,  by  whom  ye  were  called  unto  the 
fellowship  of  his  Son  Jesus  Christ,  our  Lord." 

EXPLANATION. 

Obs.  130. — In  applying  redemption  to  sinner $,  the  Spirit 
worketh  faith  in  them. 

When  the  Spirit  applies  redemption  to  those  sinners  for  whom 
it  was  purchased  by  Christ,  he  works  faith  in  them.  Hence  he 
is  called  the  Spirit  of  faith. — 2  Cor.  iv.  13.  He  alone  is  the 
efficient  cause  of  faith  in  the  soul.  It  requires  the  same  power 
to  work  faith  in  the  soul,  that  was  wrought  in  Christ  when  he 
was  raised  from  the  dead.     See  Eph.  i.  19,  &c. 

The  way  in  which  the  Spirit  works  faith  is  this : — He  first 
comes  in  the  Word,  and  enters  into  the  heart  of  the  elect  sinner 
dead  in  sin  ;  and  when  he  has  thus  entered,  he  quickens  it  by 
working  faith  in  it.  By  this  faith  the  soul  apprehends  Christ,  and 
actually  unites  with  him.  Being  quickened  and  actuated,  it  acts 
in  believing.  Hence  there  is  a  twofold  reception  of  Christ.  1. 
A  passive  reception  of  him,  in  which  Christ  comes  by  his  Spirit 
into  the  soul  dead  in  sin,  and  quickens  it,  and  joins  himself  to  it. 
2.  An  active  reception  of  him,  when  the  soul,  having  faith  wrought 
in  it,  actually  believes  and  receives  Christ,  embraces  him,  and 
joins  itself  to  him. 

Obs.  131. — By  faith  the  believer  is  united  to  Christ. 

That  there  is  such  a  thing  as  union,  with  Jesus  Christ,  will  be 
evident  from  the  following  things: — 

1.  From  the  use  of  many  expressions  in  Scripture  to  point  it 
out.  Christ  is  said  to  be  in  believers,  and  believers  are  said  to  be 
in  Jesus  Christ;  whlich,  as  it  were,  completes  the  union  ;  for  if 
Christ  be  in  his  people,  and  they  in  him,  then  must  this  be  a 


116  MEANS  USED  FOR  APPLICATION  OF  REDEMPTION. 

truth. — CoL  i.  27  ;  1  Cor.  i.  30.  Christ  is  also  said  to  dwell  in 
his  people,  and  they  are  said  to  dwell  in  him. — John  vi.  56.  They 
are  also  said  to  abide  in  one  another ;  which  denotes  a  settled 
rest, — John  xv. ;  and  his  people  are  said  to  be  one  spirit  with 
him,  and  to  put  on  Christ. — 1  Cor.  vi.  17  ;  Gal.  iii.  27. 

2.  From  the  use  of  many  similitudes,  in  order  that  we  may  be 
able  to  form  some  idea  of  its  glory.  Various  unions  are  exhibit- 
ed in  Scripture  to  illustrate  it ;  some  of  which  far  surpass  the 
union  between  Christ  and  believers,  and  others  are  far  surpassed 
by  it.  This  union  is  compared  to  the  marriage  union  between 
husband  and  wife;  to  the  union  which  exists  between  the  foun- 
dation and  superstructure;  to  the  union  between  the  root  of  a 
tree  and  its  branches;  to  the  union  between  the  head  and  the 
members;  to  the  union  of  our  food  with  our  body,  and  hence 
Christ  is  called  our  life;  and  to  the  union  between  the  persons 
of  the  Godhead, — all  which  shows,  that  the  union  between  Christ 
and  believers  is  more  than  a  relative  union,  or  a  union  which 
takes  place  in  this  world  in  the  various  circumstances  of  life. 

3.  From  our  union  with  the  first  Adam.  When  he  fell  from 
his  state  of  innocence,  all  his  posterity  fell  with  him,  because  they 
were  federally  one  with  him.  In  like  manner,  when  Jesus  ful- 
filled all  righteousness,  it  was  in  the  room  of  his  people  ;  so  that 
they  must  be  federally  one  with  him  as  their  head  and  husband. 

With  respect  to  the  bond  of  this  union : — 1.  On  the  believer's 

Eart,  it  is  faith,  which  is  wrought  in  him,  not  by  any  power  of 
is  own,  but  by  the  powerful  operation  of  the  Spirit  of  God. 
2.  On  the  part  of  Christ,  it  is  the  word  of  the  Father  pledged, 
that  faith  shall  be  wrought  in  the  souls  of  his  people ;  and  the 
Spirit  pledged  also,  that  they  may  not  depart  from  Christ. 

Obs.  132. — Believers  are  united  to  Christ  in  effectual  calling. 

The  union  between  Christ  and  believers  is  formed  in  the  day 
of  effectual  calling, — termed  a  calling,  because  the  work  of  the 
Spirit  supposes  all  to  be  at  a  distance  from  God,  as  they  certainly 
are  while  in  a  natural  state,  or  while  not  united  to  Christ;  and 
an  effectual  calling,  because  the  work  of  the  Spirit  actually  unites 
the  soul  to  Christ. 

Obs.  133. — The  union  between  Christ  and  believers  is  a  real, 
a  mysterious,  an  intimate,  a  spiritual,  and  an  eternal  union. 

1.  The  union  between  Christ  and  believers  is  a  real  union.  It 
is  much  more  than  a  relative  union,  or  such  a  union  as  takes 
place  in  several  relations  in  life ;  although  it  is  compared  to 
some  of.  these.  See  Eph.  v.  30;  John  xiv.  20;  1  John  v.  12: 
Heb.  iii.  14. 

2.  The  union  between  Christ  and  believers  is  a  mysterious 
union.  See  Eph.  v.  32,  and  Col.  i.  27 ;  where  a  higher  name  is 
given  to  it.  See  also  2  Cor.  vi.  16;  Gal.  ii.  20;  1  John  iv.  16; 
Gal.  iii.  27;  John  vi.  56. 


MANNER  AND  ORDER  OF  APPLICATION  OF  REDEMPTION.      117 

3.  The  union  between  Christ  and  believers  is  a  most  intimate 
union.     See  John  xvii.  21. 

4.  The  union  between  Christ  and  believers  is  a  spiritual 
union. — 1  Cor.  vi.  17;  Rom.  viii.  .9.  This  is  evident  from  Us 
consequences ;  for  no  sooner  does  it  take  place,  than  the  soul  is 
engaged  in  spiritual  exercises. 

5.  The  union  between  Christ  and  believers  is  an  indissoluble 
or  an  eternal  union.  See  Eph.  iv.  13 ;  John  x.  28,  29 ;  Rom. 
viii.  35,  &c;  Isa.  liv.  10. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  duty  of  believers, — viz., 
to  give  evidence,  by  their  conduct  in  the  world,  that  they  are  in 
Christ.  2.  That  sinners  ought  to  seek  after  such  a  happy  relation 
while  it  may  be  found,  and  while,  in  the  offer  of  the  gospel, 
Christ  is  ready  to  come  in,  and  to  take  up  his  abode  in  the  soul 
for  ever.  3.  The  absolute  necessity  of  faith  in  forming  this  mys- 
terious union.  4.  That  there  is  no  happiness  to  be  compared 
with  that  of  being  in  Christ.  5.  That  if  we  are  in  Christ,  God 
the  Father  is  well  pleased  with  us.  6.  That  believers  have  an 
inexhaustible  source  of  every  comfort,  to  which  they  may  repair 
in  every  time  of  need.  7.  That  as  all  believers  are  joined  to  the 
Lord  by  one  spirit,  they  ought  to  live  together  iu  the  bonds  of 
brotherly  love.     8.  That  believers  shall  not  fall  finally.    . 

Of  the  Manner  and  Order  of  the  Application  of  Redemption 
in  Effectual  Calling. 

Q,  31.— OTijat  ts  iEfffttual  ©ailing? 

Effectual  calling  is  the  work  of  God's  Spirit,  whereby, 
convincing  us  of  our  sin  and  misery,  enlightening  our 
minds  in  the  knowledge  of  Christ,  and  renewing  our 
wills,  he  doth  persuade  and  enable  us  to  embrace  Jesus 
Christ,  freely  offered  to  us  in  the  gospel. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1 .  That  effectual  calling  is  the  work  of  the  Holy  Spirit.  John 
xvi.  14. — "  He  shall  receive  of  mine,  and  shall  show  it  unto 
you.'"     See  also  2  Tim.  i.  9. 

2.  That  in  effectual  calling  the  Spirit  convinces  of  sin.  John 
xvi.  8. — "  He  will  reprove  (or  convince)  the  world  of  sin." 

3.  That  in  effectual  calling  the  Spirit  convinces  of  misery. 
Acts  xvi.  29,  30. — "  He  came  trembling,  and  fell  down  before 
Paul  and  Silas, — and  said,  Sirs,  what  must  I  do  to  be  saved ?'* 
See  also  Rom.  vii.  10,  and  Acts  ii.  37. 

4.  That  in  effectual  calling  the  mind  is  enlightened  in  the 
knowledge  of  Christ.     1  Pet.  ii.  9. — "  Who  hath  called  you  out 


118      MANNER  AND  ORDER  OP  APPLICATION  OF  REDEMPTION. 

of  darkness,  into  his  marvellous  light."    See  also  Eph.  i.  18,  and 
Phil.  iii.  8. 

5.  That  in  effectual  calling  the  will  is  renewed.  Ezek.  xxxvi. 
26.  — "  A  new  heart  also  will  I  give  you,  and  a  new  spirit  will  I 
put  within  you." 

6.  That  in  effectual  calling  we  are  persuaded  to  embrace  Jesus 
Christ.  John  vi.  44. — "  No  man  can  come  to  me,  except  the 
Father,  who  hath  sent  me,  draw  him."     See  also  Heb.  xi.  13. 

7.  That  in  effectual  calling  we  are  enabled  to  embrace  Jesus 
Christ.  Phil.  ii.  1,3. — "It  is  God  which  worketh  in  you  both 
to  will  and  to  do  of  his  good  pleasure."  See  also  Ezek. 
xxxvi.  27. 

8.  That  Jesus  Christ  is  freely  offered  to  all  men  in  the  gospel. 
Rev.  xxii.  17. — "  Whosoever  will,  let  him  take  the  water  of  life 
freely."     See  also  Isa.  lv.  1. 

EXPLANATION. 

Obs.  134. — Effectual  calling  is  the  work  of  the  Spirit  of  God. 

The  call  of  the  gospel  is  twofold. 

1.  There  is  the  external  or  outicard  call  of  the  "Word;  by  which 
we  are  to  understand  the  free  and  unlimited  offer  of  Christ  in  the 
gospel  to  all  the  hearers  of  it,  without  money  and  without  price. 
• — Isa.  lv.  1.  This  call,  however  fervent  and  importunate  it 
may  be,  and  however  much  designed  for  the  salvation  of  those  to 
whom  it  is  directed,  is  rejected  by  the  greater  part  of  the  hearers 
of  the  gospel. 

2.  There  is  the  internal,  or  inward  and  effectual  call ;  by  which 
we  are  to  understand  the  Holy  Spirit's  accompanying  the  exter- 
nal call  with  power  and  efficacy  on  the  soul,  for  its  everlasting 
salvation. — John  v.  25. 

Should  it  be  here  objected,  that  it  is  inconsistent  to  call  all  to 
embrace  Christ,  when  they  cannot,  and  when  they  shall  never  be 
enabled  to  believe  in  and  embrace  him ;  we  answer,  that  as  there 
is  an  unlimited  offer  made  of  Christ  in  the  gospel  to  all  men, 
whatever  their  character  and  state  may  be,  so  it  is  the  duty  of 
ministers  of  the  gospel,  who  are  altogether  ignorant  of  the  pur- 
poses of  God,  to  invite  all  who  hear  them  to  come  to  him.  It 
is  true,  indeed,  that  none  are  able  of  themselves  to  embrace 
Christ  or  believe  in  him;  but  it  is  equally  true,  and  much  worse, 
that  they  will  not  believe  in  him.     See  John  v.  40. 

The  work  of  the  Spirit  is  termed  a  calling,  because  all  are 
supposed  to  be  naturally  far  from  God  and  from  righteousness, 
to  be  at  a  distance  from  him  who  is  the  portion  of  the  soul ;  and 
because  it  requires  the  voice  of  the  Son  of  God,  speaking  in  the 
Scriptures,  to  bring  sinners  to  embrace  him  as  he  is  offered  in  the 
gospel. 

Effectual  calling  is  termed  a  work,  because  it  is  not  perfected 
or  completed  at  once,  but  performed  by  various  operations  or 


MANNER  AND  ORDER  OF  APPLICATION  OF  REDEMPTION.      119 

workings  of  the  Spirit  of  God  on  the  soul. — Eph.  i.  17,  &c; 
Acts  ii.  37,  38. 

That  the  work  of  the  Spirit  in  effectual  calling  is  absolutely 
necessary,  is  evident  from  the  condition  of  sinners  by  nature. 
If  by  nature  they  are  dead,  they  cannot  put  life  into  themselves ; 
if  they  are  asleep  in  their  sins,  they  must  be  awaked;  if  they  are 
afar  off,  they  must  be  brought  nigh ;  if  they  are  stout-hearted, 
their  hearts  must  be  softened ;  if  they  are  in  their  sins,  they  must 
be  convinced  of  sin ;  if  their  understandings  are  darkened,  they 
must  be  enlightened ;  if  their  wills  are  perverted,  they  must  be 
renewed;  if  they  are  unwilling  to  embrace  Christ,  they  must  be 
made  willing ;  if  they  are  unable  to  do  it,  they  must  be  enabled. 

Obs.  135. — In  effectual  calling  the  Spirit  convinces  of  sin  and 
misery* 

This  he  does  when  he  gives  a  clear  sight  and  full  persuasion  of 
the  guilt  of  sin,  both  original  and  actual ;  and  when  he  gives  a 
feeling  apprehension  of  the  dreadful  wrath  of  God,  and  the  end- 
less miseries  of  hell,  which  the  sinner  has  deserved  on  account  of 
gin,  and  to  which  it  exposes  him.  This  wounds  the  conscience, 
and  fills  the  sinner  with  anxiety  respecting  his  salvation. — John 
xvi.  8;  Acts  ii.  37,  and  xvi.  27. 

The  means  which  the  Spirit  makes  use  of  to  convince  of  sin 
and  misery,  is  the  Word  of  God,  and  particularly  the  law;  for 
"  by  the  law  is  the  knowledge  of  sin." — Rom.  iii.  20.  "When 
the  sinner  views  the  holy  commandments  of  the  law,  he  is  con- 
vinced of  the  evil  nature  of  sin ;  and  when  he  contemplates  the 
threatenings  of  the  law,  he  sees  the  guilt  of  sin  and  what  it  de- 
serves.— Rom.  vii.  7;  Gal.  iii.  10. 

It  may  here  be  remarked,  that  conviction  is  not  alike  in  all. 
But  it  is  absolutely  necessary  that  every  sinner  be  convinced  of 
the  sin  of  his  nature,  and  of  the  sins  of  his  heart  and  life,  and  also 
of  his  absolute  need  of  Christ  and  his  salvation.  It  must,  however, 
be  remembered,  that  this  measure  of  conviction  is  necessary,  not  as 
a  condition  of  our  welcome  to  Christ,  nor  as  a  qualification  fitting 
us  to  believe  in  him,  but  only  as  a  motive  to  excite  us  to  make 
use  of  our  privilege  of  free  access  to  him. — Hos.  xiv.  1. 

Obs.  136. — In  effectual  calling  the  Spirit  enlightens  the  mind 
in  the  knowledge  of  Christ. 

After  convincing  of  sin  a*d  misery,  the  Spirit  enlightens  the 
mind  or  the  understanding  in  the  knowledge  of  Christ, — that  is, 
the  knowledge  of  his  person  ;  of  his  offices,  as  Mediator  between 
God  and  man  ;  of  his  righteousness,  as  surety  of  the  covenant ; 
of  the  fidnesSy  sufficiency,  efficacy,  and  suitableness  of  his  atone- 
ment; in  a  word,  of  his  ability  and  willingness  to  save  to  the 
uttermost.  Hence  the  author  of  this  divine  and  saving  illumi- 
nation is  called,  "  the  Spirit  of  wisdom  and  revelation  in  the 
knowledge  of  Christ." — Eph.  i.  17. 


120  MANNER  AND  ORDER  OF  APPLICATION  OF  REDEMPTION. 

The  means  by  which  the  Spirit  enlightens  the  mind  in  the 
knowledge  of  Christ,  is  the  gospel,  of  which  Christ  is  the  great 
subject. — Acts  xxvi.  17,  18 ;  Rom.  x.  14,  17. 

Obs.  137. — Ineffectual  calling  the  Spirit  renews  the  will. 

This  part  of  the  work  of  the  Spirit  consists  in  the  implanta- 
tion of  a  new  propensity  or  inclination  to  good,  and  a  fixed 
aversion  to  what  is  sinful  and  hateful  in  the  sight  of  God.  Di- 
vine illumination  and  a  renewed  will  accompany  each  other  ;  foi 
no  sooner  does  the  Lord  send  the  rod  of  his  strength  out  of  Zion 
than  a  willing  people  is  made  in  the  day  of  almighty  power.— 
Ps.  ex.  2,  3. 

The  way  in  which  the  Spirit  effects  this  work  upon  the  soul 
cannot  be  discovered  ;  for,  saith  our  Lord,  "  The  wind  bloweth 
where  it  listeth,  and  thou  hearest  the  sound  thereof,  but  canst 
not  tell  whence  it  cometh  and  whither  it  goeth  ;  so  is  every  one 
that  is  born  of  the  Spirit.'" — John  iii.  8.  But  we  may  rest 
assured,  that  the  effect  is  produced  in  a  way  consistent  with 
the  rational  nature.  No  compulsion — no  violence  upon  the 
will  is  used,  that  it  may  be  renewed ;  for  a  willing  people  is 
made  in  the  day  of  power,  when  Jehovah's  great  strength  is  sent 
out  of  Zion. 

Obs.  1 38. — In  effectual  calling,  the  Spirit  persuades  and  en- 
ables us  to  embrace  Jesus  Christ  freely  offered  in  the  gospel. 

This  is  the  happy  effect  of  the  work  of  the  Spirit  on  the  under- 
standing and  the  will. 

To  embrace  Jesus  Christ,  is  to  clasp  him  in  the  arms  of  our 
faith  as  really  as  Simeon  did  in  his  arms,  and  with  as  much  plea- 
sure and  delight, — as  the  portion  of  the  soul  for  ever,  and  the 
author  of  every  spiritual  and  saving  blessing. 

It  is  in  the  promises  of  the  gospel  that  faith  embraces  Christ. 
There  he,  with  all  the  benefits  of  his  redemption,  necessary  both 
for  present  comfort  and  future  glory,  are  offered  without  money 
and  without  price  ;  which  surely  ought  to  be  an  encouragement 
to  sinners  to  lay  hold  on  and  embrace  him. — John  iii.  16 ;  Isa. 
xlv.  22  ;  Rev.  xxii.  27  ;  John  vii.  37. 

The  gospel  offer  is  tendered  to  all  as  sinners  of  Adam's  race ; 
for,  were  not  this  the  case,  the  gospel  could  not  properly  be 
called  "good  news,  or  glad  tidings  of  great  joy,  to  all  men." — 
Luke  ii.  10^11. 

The  faith  of  the  gospel  offer  is  a  belief  that  Jesus  Christ,  with 
his  righteousness  and  all  his  salvation,  is  offered  by  himself  to 
sinners,  and  to  each  in  particular. — Prov.  viii.  4 ;  John  vii.  37. 

There  is  no  qualification  required  of  us  to  fit  us  for  having  a 
right  to  the  offer  of  salvation  by  Christ  in  the  gospel,  because 
none  is  necessary.  All  are  invited  to  come  just  as  they  are,  with 
all  their  sins  ;  and  although  Christ  saith,  "  Come  unto  me,  all  ye 
that  labour  and  are  heavy  laden,  and  I  will  give  you  rest ; "  it 


MANNER  AND  ORDER  OK  APPLICATION  OF  REDEMPTION.     121 

only  implies  that  they  alone  who  are  in  this  situation  come  to 
him.  Others  will  not  accept  of  him  in  the  offer,  not  because 
they  have  no  need  of  him,  but  because  they  know  it  not,  conclud- 
ing that  all  is  well  with  them. 

But  although  Christ  is  freely  offered  to  all  in  the  gospel,  yet 
none  have  any  natural  inclination  to  embrace  him  as  therein 
offered.  The  Spirit  of  the  Lord  must  persuade  the  sinner  to 
embrace  Christ;  and  this  he  does,  on  the  one  hand,  when  he  shows 
him  that  he  is  for  ever  undone,  if  he  do  not  comply  ;  and,  on  the 
other,  when  he  shows  him  that  Christ  is  able  and  willing  to  save 
him,  and  also  that  he  will  be  perfectly  happy  upon  his  compliance. 

Again,  if  man  has  no  natural  inclination,  he  surely  can  have 
no  ability  or  power  to  believe  in  Christ  to  the  salvation  of  the 
soul.  The  Spirit  is  absolutely  necessary  to  enable  him  to  embrace 
Christ.— Eph.  i.  19,  20  ;  John  vi.  44.  The  Spirit  is  called  (2 
Cor.  iv.  13),  "  the  Spirit  of  faith  ;"  but  there  would  be  no  need 
of  the  Spirit,  as  a  Spirit  of  faith,  if  the  sinner  could  believe  of 
himself. — Eph.  ii.  8  ;  Phil.  i.  29.  The  whole  work  of  salvation, 
from  its  commencement  to  its  consummation,  must  be  considered 
as  the  work  of  God  ;  and  this,  in  order  that  Christ  may  have  all 
the  glory. 

Should  it  be  here  asked,  if  man  in  his  natural  state  can  do 
nothing  good,  we  answer,  that  he  can  do  nothing  spiritually 
good;  but  he  may  both  will  and  do  many  things  materially 
good.  He  may  read  and  hear  the  Word ;  he  may  pray  and  medi- 
tate on  the  Scriptures ;  and  he  may  also  reform  his  outward  con- 
duct ;  but  he  may  do  all  this  without  any  experience  of  the 
almighty  power  of  God  upon  the  soul,  causing  him  to  will  and  to 
do  his  good  pleasure,  in  a  spiritual  and  an  acceptable  manner. 

If  man  or  himself  could  do  any  thing  spiritually  good,  these 
things  would  follow :-— 1.  That  the  saints  would  not  so  often 
dishonour  God,  as  the  best  of  them  too  often  do.  2.  That  there 
would  be  no  necessity  for  the  Spirit  of  God,  if  man  had  a  holy 
will  of  his  own.  3.  That  the  number  of  those  who  savingly 
embrace  Christ  would  be  much  greater  than  it  is.  4.  That  the 
world  would  not  be  what  it  is — full  of  all  manner  of  wickedness. 

Obs.  139. — .4s  "  the  sin  against  the  Holy  OhosV  is,  in  a  special 
manner,  connected  with  his  work  in  effectual  calling,  we  shall 
give  a  very  concise  description  of  it. 

This  sin  is  an  open,  malicious,  and  obstinate  rejection  of  the 
Lord  Jesus  Christ,  and  of  the  way  of  salvation  through  him,  or 
of  the  truth  of  the  gospel ; — a  malicious  blaspheming  of  the  Holy 
Spirit,  by  which  Christ  spoke  and  acted,  notwithstanding  a  con- 
viction of  the  reality  of  these  things  by  the  operation  of  the  Holy 
Spirit ;  and  the  whole  done  wilfully  and  with  the  utmost  deli- 
beration. Compare  together  Matt.  xii.  31,  &c.  ;  Mark  iii.  22, 
&c. ;  Heb.  vi.  4,  &c,  and'x.  26,  &c. 

L 


122  BENEFITS  OF  REDEMPTION  IN  THIS  LIFE. 

The  character  of  such  a  forlorn  sinner  may  he  thus  described 
in  few  words  : — He  is  one  who  is  obstinate  against  God,  who 
obstinately  and  maliciously  rejects  the  way  of  salvation  through 
the  Lord  Jesus  Christ  and  him  crucified,  who  disdains  the  idea 
of  deriving  any  hope  or  benefit  from  the  death  of  the  Son  of 
God,  and  who  blasphemes  the  Spirit  of  the  Most  High  in  his 
influences  and  operations  ;  and  all  this,  after  he  has  been  con- 
vinced of  these  truths,  and  in  some  measure  felt  the  power  of  them. 

The  sin  against  the  Holy  Ghost  is  said  to  be  unpardonable, 
not  because  there  is  any  want  of  virtue  or  efficacy  in  the  blood 
of  Christ,  for  he  is  able  to  save  to  the  uttermost  all  that  come  to 
God  through  him  ;  but  because  the  very  nature  of  this  sin  ex- 
cludes what  is  necessarily  connected  with  salvation,  namely, 
faith  and  repentance.— Luke  xiii.  3.  Without  repentance  there 
can  be  no  faith  ;  and  without  faith  there  can  be  no  repentance. — 
Heb.  x.  26,  27. 

'      '  INFERENCES. 

From  this  subject  we  learn, — 1.  The  happiness  of  all  those 
who  are  effectually  called  by  the  Holy  Spirit.  2.  The  misery  of 
all  who  have  not  the  Spirit  of  God.  3.  The  vanity  of  conclud- 
ing that  we  can  save  ourselves.  4.  The  danger  of  all  who  hear 
the  gospel  in  vain.  5.  The  necessity  of  faith  and  of  embracing 
Christ.  6.  The  happiness  of  all  that  have  already  embraced  bim. 
7.  That  we  are  the  persons  to  whom  Christ  is  offered.  8.  That 
none  can  persuade  themselves  to  embrace  Christ  in  the  gos- 
pel offer.  9.  The  necessity  of  the  Spirit  to  persuade  and  enable 
us  to  embrace  him.  10.  The  necessity  of  becoming  debtors'  to 
the  free  grace  of  God  in  Christ  Jesus.  11.  The  necessity  of  the 
work  of  the  Spirit  in  convincing  us  of  sin  and  misery.  12.  The 
necessity  of  considering  well  the  nature  of  our  convictions.  13. 
The  danger  of  all  who  stifle  the  convictions  which  may  have 
been  wrought  in  them.  14.  The  necessity  of  being  enlightened 
by  the  Spirit  of  God.  15.  The  necessity  of  the  renovation  of  the 
will,  without  which  there  can  be  no  acceptable  obedience.  16. 
The  necessity  of  believing  in  the  Holy  Spirit,  of  accepting  him 
in  all  his  influences  and  operations,  and  of  continually  depending 
upon  him. 


DIVISION  3.— OF  THE  BENEFITS  OF  REDEMPTION. 

Benefits  of  Redemption  in  this  Life. 

©.  32. — 3©ijat  benefits  Do  tijeg  tijat  art  effectually  rallefc 
partake  of  m  tf)t»  life  ? 

They  that  are  effectually  called  do  in  this  life  partake 
of  justification,  adoption,  and  sanctifi cation,  and  the  se- 


BENEFITS  OF  REDEMPTION  IN  THIS  LIFE.  123 

veral  benefits  which  in  this  life  do  either  accompany 
or  flow  from  them. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  they  who  are  effectually  called  partake  of  justification. 
Rom.  viii.  30. — "  Whom  he  called,  them  he  also  justified.'" 

2.  That  they  who  are  effectually  called  partake  of  adoption. 
Rom.  viii.  15. — "  Ye  have  received  the  spirit  of  adoption,  where- 
by we  cry,  Abba,  Father."     See  also  2  Cor.  vi.  17,  18. 

3.  That  they  who  are  effectually  called  partake  of  sanctification. 
1  Thess.  iv.  7. — "  God  hath  called  us  unto  holiness."  See  also 
Heb.  x.  10. 

4.  That  they  who  are  effectually  called  partake  of  all  the  bene- 
fits which  in  this  life  accompany  or  flow  from  justification,  adop- 
tion, and  sanctification.  1  Cor.  iii.  22. — "  All  things  are  yours." 
See  also  2  Pet.  i.  3. 

EXPLANATION. 

Obs.  140. — In  this  life,  believers  partake  of  justification,  adop- 
tion, and  sanctification,  and  of  those  benefits  which  accompany 
or  flow  from  them. 

The  three  grand  benefits,  of  which  they  who  are  effectually 
called  partake  in  this  life,  are  these  : — 

1.  Justification;  or  deliverance  from  the  condemning  sentence 
of  the  law. 

2.  Adoption ;  or  the  translation  of  sinners  from  the  family  of 
Adam  into  the  family  of  God. 

3.  Sanctification;  or  deliverance  from  the  power  of  sin. 
These  benefits  cannot  be  separated.     Although,  on  account  of 

our  narrow  and  limited  capacities,  we  are  under  the  necessity  of 
considering  them  separately ;  yet  we  must  remember,  that,  essen- 
tially and  really,  they  become  the  believer's  at  once  ;  for,  when 
he  is  called,  he  is  justified, — that  is,  brought  from  under  the  curse 
of  the  broken  law  to  an  interest  in  the  righteousness  of  Christ ; 
he  is  adopted, — that  is,  brought  from  the  family  of  the  wicked 
one  into  the  family  of  God ;  and  he  is  sanctified, — that  is,  made 
holy  in  part,  or  the  work  of  the  Spirit  is  begun  in  the  soul,  which 
shall  be  perfected  at  death. 

Believers  are  made  partakers  of  these  benefits  in  this  life. 
This  is  evident  from  Rom.  viii.  30.  That  sinners  must  be  called 
in  time,  cannot  be  denied ;  for  none  can  be  called  without  the 
gospel,  which  is  the  means  appointed  that  this  effect  may  be  pro- 
duced. 

In  this  life,  believers  also  partake  of  those  benefits  which  ac- 
company or  flow  from  justification,  adoption,  and  sanctification. 
Some  of  these,  besides  those  afterwards  mentioned,  are  the  fol- 
lowing:— 1.  Peace  with  God. — Rom.  v.  1.  2.  Freedom  of  ac- 
cess to  God  at  all  times  as  children  to  a  father.     3.  Fatherly 


124  BENEFITS  OP  REDEMPTION  IN  THIS  LIFE. 

correction.— Heb.  xii.  6,  7.     4.  A  title  to  immortality.     5.  A 
happy  death. — Ps.  xxiii.  4. 

Obs.  141. — Justification  and  sanctification  differ  in  various 
respects. 

They  differ— 

1.  In  their  nature.  Justification  cnanges  our  state  before 
God;  sanctification  changes  our  heart  and  life; — the  one,  as  a 
judge ;  the  other,  as  a  father  and  a  friend. 

2.  In  their  order.  Justification  precedes  sanctification,  which 
is  the  evidence  of  justification. 

3.  In  their  matter.  The  righteousness  of  Christ  is  our  justify- 
ing righteousness ;  but  the  grace  of  God  implanted  is  the  matter 
of  our  sanctification. 

4.  In  their  properties.  Justification  is  an  act  completed  at 
once ;  sanctification  is  a  work  carried  on  by  degrees,  and  not  per- 
fected till  death. 

5.  In  their  subject.  Justifying  righteousness  is  in  Christ,  and 
upon  us  as  a  robe;  sanctification  is  from  Christ,  and  in  us  as  a 
new  nature. 

6.  In  their  objects  and  extent.  Justification  respects  our  per- 
sons, and  relates  particularly  to  the  conscience ;  sanctification  re- 
spects the  whole  man,  for  the  whole  man  must  be  renewed. 

7.  In  their  ingredients.  In  justification,  the  love  of  God  and 
the  righteousness  of  Christ  are  manifested  to  us ;  in  sanctifica- 
tion, our  love  to  God,  and  holiness  of  life  appear,  or  are  evi- 
denced. 

8.  In  their  evidence  or  visibility.  Justification  is  a  hidden 
act ;  sanctification  is  the  evidence  of  our  justification,  and  may 
appear  to  all. 

9.  In  their  relation  to  sin.  Justification  removes  the  guilt  of 
sin ;  sanctification  removes  its  power  and  defilement. 

10.  In  their  relation  to  the  law  of  God.  Justification  delivers 
us  from  the  law  as  a  covenant ;  sanctification  renews  the  image 
of  God,  and  makes  us  conformed  to  the  law  as  a  rule  of  life. 

11.  In  their  relation  to  God.  Justification  delivers  us  from 
his  avenging  wrathv  and  brings  us  into  his  favour  again  ;  sancti- 
fication conforms  us  to  his  image. 

12.  In  their  relation  to  the  offices  of  Christ.  Justification  is 
founded  immediately  on  his  priesthood  and  its  work  ;  sanctifica- 
tion proceeds  immediately  from  his  prophetical  and  kingly  offices. 

13.  In  their  usefulness  to  the  people  of  God.  Justification 
frees  us  from  all  obnoxiousness  to  every  legal  punishment,  and 
entitles  us  to  the  happiness  of  heaven ;  sanctification  delivers  us 
from  the  bondage  and  slavery  of  every  lust,  and  prepares  us  for 
the  enjoyment  of  God  in  heaven. 

INFERENCES. 

From  this  subject  we  learn, — 1.  How  wonderful  the  wisdom 


BENEFITS  OF  REDEMPTION — JUSTIFICATION.  125 

of  God  is  in  the  plan  of  salvation.  2.  The  necessity  of  obtaining 
the  favour  of  God  in  the  benefits  mentioned.  3.  The  danger  of 
not  being  made  partakers  of  them ;  in  which  case  God  is  our 
enemy,  and  we  can  have  no  hope  at  death.  4.  That,  if  we  have 
God  as  our  justifier,  adopter,  and  sanctifier,  we  shall  possess  all 
things. — 1  Cor.  iii.  21-23.  5.  The  necessity  of  improving  our 
privileges.  6.  That  it  is  by  sanctification  that  we  can  come  to 
the  comfortable  evidence  that  we  are  justified  and  adopted.  7. 
That  we  all  stand  in  need  of  the  benefits  mentioned.  8.  The  mi- 
sery of  all  that  are  not  partakers  of  them.  9.  That  complete 
glorification,  which  is  the  sum  of  every  purchased  blessing,  shall 
be  the  believer's  portion  for  ever. 

Benefits  of  Redemption : — 1.  Of  Justification. 

€g.  33 — S^Jjat  is  Sustificattcm  ? 

Justification  is  an  act  of  God's  free  grace,  wherein  he 
pardoneth  all  our  sins,  and  accepteth  us  as  righteous  in 
his  sight,  only  for  the  righteousness  of  Christ  imputed 
to  us,  and  received  by  faith  alone. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  justification  is  an  act  of  the  free  and  unmerited  grace 
of  God.     Rom.  iii.  24. — "  Being  justified  freely  by  his  grace." 

2.  That  all  our  sins  are  pardoned  in  justification.  Ps.  ciii.  3. 
— "  "Who  forgiveth  all  thine  iniquities." 

3.  That  the  perfect  righteousness  of  Christ  is  imputed  to  the 
believer  in  justification.  2  Cor.  v.  21. — "  He  hath  made  him 
to  be  sin  for  us,  who  knew  no  sin ;  that  we  might  be  made  the 
righteousness  of  God  in  him." 

4.  That  the  believer  is  accepted  as  righteous  by  God,  only  by 
the  imputation  of  Christ's  righteousness.  Rom.  v.  19. — "  As  by 
one  man's  disobedience  many  were  made  sinners ;  so  by  the  obe- 
dience of  one  shall  many  be  made  righteous." 

5.  That  the  benefit  of  Christ's  imputed  righteousness  is  received 
by  faith  alone.  Rom.  iii.  22. — "  The  righteousness  of  God, 
which  is  by  faith  of  Jesus  Christ,  un$o  all  and  upon  all  them 
that  believe."     See  also  Gal.  ii.  16. 

Obs.  142. — Justification  is  an  act  of  the  free  and  unmerited 
grace  of  God. 

To  justify  signifies  not  to  make  righteous,  but  to  pronounce 
righteous.  In  Kom.  vii.  34,  justification  is  opposed  to  condem- 
nation. Now,  condemnation  does  not  make  a  person  wicked, 
but  is  only  the  pronouncing  of  a  sentence  upon  him/  according 
to  his  transgression  of  the  law.  In  like  manner,  justification  does 
not  infuse  righteousness  into  a  person,  but  is  only  the  jaronounc- 

L2 


126  BENEFITS  OF  REDEMPTION — JUSTIFICATION. 

ing  or  declaring  of  him  to  be  righteous,  in  consequence  of  a 
trial. 

The  justifier  of  sinners,  is  God  essentially  considered — God  the 
Father,  Son,  and  Holy  Ghost.  With  respect  to  consent  and  au- 
thority, all  the  three  persons  concur  in  the  act  of  justification ; 
but  there  are  parts  carried  on  by  them  which  more  immediately 
belong  to  each  of  them.  1.  God,  essentially  considered  in  the 
person  of  the  Father,  justifies  the  ungodly  who  believe  in  Jesus. 
It  belongs  to  him  in  this  respect,  because  it  is  his  to  forgive.  2. 
Our  Lord  Jesus  Christ  justifies,  inasmuch  as  all  judgment  is 
committed  to  him  ;  inasmuch  as  he  is  exalted  to  be  a  Prince  and 
a  Saviour,  to  give  repentance  and  remission  of  sins  ;  and  inas- 
much as  his  righteousness  is  the  alone  meritorious  cause  of  our 
justification,  exclusive  of  all  things  done  either  before  or  after 
the  state  of  justification.  3.  The  Holy  Ghost  justices,  inasmuch 
as  he  applies  the  redemption  purchased  by  Christ. 

That  which  moves  God  to  justify  a  sinner,  is  his  own  free 
grace.  Justification  is  called  an  act,  because  it  is  the  sentence  of 
a  judge,  completed  at  once,  and  not  carried  on  by  degrees  ;  and 
it  is  called  an  act  of  God's  free  grace,  because  there  is  nothing 
whatever  in  the  sinner  to  influence  him  to  justify  him, — nothing 
to  merit  the  least  favour  from  him. — Epn.  ii.  8,  9.  Faith,  re- 
pentance, and  good  works,  can  have  no  merit  in  the  sight  of  God 
in  respect  of  justification  ;  for  they  are  all  his  gifts ;  and  one  free 
gift  cannot  be  the  cause  of  God's  conferring  another;  and  hence 
we  must  view  this  act  of  God  as  entirely  free. 

As  justification  belongs  only  to  the  elect,  for  them  alone  did 
Christ  represent  in  the  new  covenant,  so  from  eternity  God  de- 
creed to  justify  them  in  time,  because  from  eternity  he  gave  them 
to  Christ  to  be  redeemed  from  wrath.  But  they  could  not  have 
been  justified  from  eternity  in  any  other  way  than  in  the  decree; 
because  none  are  justified  until  they  are  called;  and  all  that  are 
justified  are  by  nature  children  of  wrath  even  as  others. — Rom. 
viii.  30 ;  Gal.  iii.  8. 

The  promise  of  actually  applying  Christ  to  the  elect  is  in  due 
time  accomplished  in  two  ways :  either  by  sending  the  gospel  to 
them,  or  by  casting  their  lot,  or  causing  them  to  come,  where  it 
is  preached ;  and  this  is  done  at  the  time  promised,  and  takes 
place  according  to  the  good  pleasure  of  the  Lord. 

Obs.  143. — In  justification  the  perfect  righteousness  of  Christ 
is  imputed  to  the  believer. 

By  the  righteousness  of  Christ  we  are  to  understand  his  obe- 
dience, which  is  commonly  distinguished  into  active  and  passive. 
By  Christ's  active  obedience,  we  are  to  understand,  the  holiness 
of  his  life,  and  his  perfect  conformity  to  the  whole  law  of  God, 
in  thought,  word,  and  action,  without  failing  in  it  either  in  kind 
or  in  degree ;  and  by  his  passive  obedience,  we  are  to  under- 


BENEFITS  OF  REDEMPTION — JUSTIFICATION.  127 

stand,  his  submission  to  the  curse  of  the  law,  in  his  satisfaction 
for  sin,  and  his  enduring  all  that  wrath  which  was  due  to  his 
people,  for  their  rebellion  against  God,  and  the  dishonour  which 
was  thereby  done  to  him.  See  Jer.  xxiii.  6 ;  1  Cor.  i.  30  •  2 
Cor.  v.  21. 

This  righteousness  of  Christ  is  imputed  to  believers  in  jus- 
tification,— that  is,  it  is  accounted  theirs  in  law ;  or,  on  account 
of  it,  their  persons  are  accounted  righteous  in  the  sight  of  God, 
as  if  they  had  fulfilled  the  law  themselves,  and  had  not  sinned. 
See  Rom.  v.  18,  and  iii.  10,  20;  Eph.  ii.  9;  Gal.  ii.  16;  Phil, 
iii.  9. 

Obs.  144. — In  justification  all  the  believer's  sins  are  pardoned. 

The  pardon  of  sin  is  a  being  absolved  from  guilt  by  the  sen- 
tence of  God,  through  the  imputed  righteousness  of  his  Son; 
and  although  there  is  the  poicer  of  sin  as  well  as  its  guilt,  yet, 
properly  speaking,  this  is  removed  in  regeneration, — the  defile- 
ment of  sin  is  removed  in  the  progress  of  sanctification,  and  the 
indwelling  power  of  sin  is  removed  in  glorification. 

In  justification  God  pardons  all  our  sins.  Past  sins  are  for- 
given, and  future  sins  will  not  be  imputed ;  so  that  the  pardoned 
sinner  cannot  come  into  condemnation ;  for  if  he  is  once  par- 
doned, then  is  he  in  Christ  Jesus,  and  "  to  them  that  are  in 
Christ  Jesus  there  is  no  condemnation." — Rom.  viii.  1. 

It  may  here  be  remarked,  that  repentance  is  no  condition  of 
pardon.  Repentance  is  absolutely  necessary ;  and  no  sinner  can 
expect  pardon  without  it. — Luke  xiii.  3,  5.  But  it  is  not  a  con- 
dition of  pardon ;  for  if  it  were  so,  it  would  bring  in  works  as  the 
matter  or  material  cause  of  our  justification  before  God, — which 
is  contrary  to  Scripture. — Gal.  ii.  16 ;  Rom.  iii.  20-28. 

Obs.  145. — In  justification  the  believer  is  accepted  by  God  as 
righteous,  only  by  the  imputation  of  ChrisVs  righteousness. 

The  acceptance  of  a  sinner  as  righteous  in  the  sight  of  God, 
must,  with  respect  to  order,  follow  pardon  of  sin ;  for  until  the 
sentence  of  the  broken  law  be  dissolved  by  pardon,  it  is  impossible 
that  the  person  of  the  sinner  can  find  acceptance  with  Heaven, 
or  that  any  blessing  of  the  new  covenant  can  be  conferred  upon 
him. 

Pardon  and  acceptance  are  here  connected,  because  all  that 
are  pardoned  are  accounted  righteous  in  the  sight  of  God.  In 
courts  among  men,  when  a  criminal  is  forgiven,  he  may  not  be 
declared  righteous ;  at  least  he  may  not  be  received  into  favour. 
But  not  so  with  God;  for  all  that  are  declared  righteous  are 
accepted  in  his  sight,  and  received  into  the  closest  friendship 
with  him. 

By  the  acceptance  of  a  sinner,  we  are  not  to  understand  the 
acceptance  of  him  on  account  of  his  works,  but  the  acceptance  of 


128  BENEFITS  OF  REDEMPTION — JUSTIFICATION. 

his  person  through  the  righteousness  of  Christ,  imputed  to  him, 
and  received  on  his  part  "  by  faith  alone."  We  must,  however, 
guard  against  supposing,  that  it  is  owing  to  any  thing  meritorious 
in  believing  that  the  sinner  becomes  interested  in  the  righteous- 
ness of  Christ.  This  would  be  quite  inconsistent  with  what  is 
said  by  the  apostle  in  Rom.  iv.  1-6.  We  would  in  this  case 
have  something  whereof  to  glory.     Faith  is  only  the  way  ap- 

Sointed  by  God,  in  which  we  become  connected  with  the  Lord 
esus  Christ,  and  personally  interested  in  his  atoning  merits. 

Obs.  146. — The  benefit  of  Christ's  imputed  righteousness  is 
received  by  faith  alone. 

It  is  by  faith  alone  that  the  sinner  receives  Christ  and  his 
righteousness  as  the  free  gift  of  God;  and  hence  he  is  said  to 
he  justified  by  faith. — Rom.  v.  1.  See  the  following  passages  of 
Scripture,  where  several  expressions  occur  which  clearly  prove 
that  justification  is  by  faith,  or  that  Christ's  imputed  righteous- 
ness, by  which  the  sinner  is  justified,  is  received  by  faith. — Rom. 
iii.  22,  28,  and  v.  1 ;  Heb.  xi.  7 ;  Phil.  iii.  9 ;  Gal.  ii.  16.  But 
none  of  them  imply  that  the  sinner  is  justified  on  account  of 
faith.  It  is  not  the  receiving  of  Christ's  righteousness,  but  the 
righteousness  itself,  that  justifies  the  sinner;  in  the  same  manner 
as  it  is  not  the  hand,  but  what  is  received  by  the  hand,  that 
nourishes. 

But  the  sinner  is  also  said  to  be  justified  by  grace,  by  the  blood 
of  Christ,  and  by  works. 

1.  He  is  said  to  be  justified  by  grace  (Rom.  iii.  24),  because 
grace  accompanies  every  step  of  salvation.  It  was  grace  that 
provided  the  sacrifice,  and  that  was  pleased  to  accept  ol  the  satis- 
faction of  Christ.  It  is  grace  that  applies  this  purchase  to  the 
sinner.  It  is  grace  that  pardons  and  forgives  transgression  a»d 
sin;  for  it  is  for  his  name's  sake  that  the  Lord  pardoneth  ini- 
quity.— Ps.  xxv.  11.  And  it  is  grace  that  enables  the  believer 
to  hold  out  to  the  end,  and  to  be  faithful  unto  death. 

2.  He  is  said  to  be  justified  by  the  blood  of  Christ  (Rom.  v.  9), 
because  the  shedding  of  his  blood  was  the  last  act  of  his  obe- 
dience. This,  however,  does  not  exclude  the  other  parts  of  his 
obedience,  both  active  and  passive.  See  Lev.  xvii.  11 ;  Heb. 
ix.  22. 

3.  He  is  said  to  be  justified  by  works,  and  not  by  faith  only. — 
James  ii.  24.  But  this  must  be  understood  of  evidencing  the 
reality  of  our  faith  by  those  works  in  sanctification  which  flow 
from  faith.  True  faith  and  true  holiness  will  discover  themselves 
by  good  works,  as  naturally  as  good  fruit  grows  on  a  good  tree. 

"  If  any  human  doing  or  suffering  could  have  procured  salva- 
tion, it  is  self-evident  that  God  would  have  spared  his  Son,  and 
that  the  Son  would  have  spared  himself  from  the  work  of  re- 
demption.    Yea,  if  by  any  degree  of  assistance,  however  great, 


BENEFITS  OF  REDEMPTION — JUSTIFICATION,  129 

we  could  have  been  enabled  to  save  ourselves,  it  is  morally  cer- 
tain, from  the  whole  character  of  God,  and  from  the  whole  analogy 
of  his  government,  that  he  would  have  enabled  us  to  do  so,  instead 
of  sending  his  Son  to  do  it.  But  as  he  sent  him  in  the  form  of  a 
servant,  and  in  the  office  of  a  substitute,  it  is  the  very  height  of 
absurdity  to  imagine  that  salvation  can  be  owing  to  any  cause 
but  his  atoning  sacrifice." 

All  these  ways,  then,  entirely  agree :  they  imply  no  contra- 
diction. Grace  is  the  moving  cause ;  faith  is  the  hand  which  re- 
ceives the  righteousness  of  Christ ;  the  blood  of  Christ  justifies, 
because  without  shedding  of  blood  there  is  no  remission ;  and 
works  justify,  only  as  they  are  evidences  of  the  reality  of  our 
faith — as  they  discover  to  ourselves  and  to  our  brethren  that  our 
faith  is  not  dead.  Hence  all  these  different  ways  imply  one  an- 
other; and  hence  we  conclude,  that  a  man  is  justified  by  faith 
alone  before  God, — that  is,  by  Christ's  imputed  righteousness 
received  by  faith  alone. 

Obs.  147. — So  obedience  of  ours  can  in  any  measure  recom- 
mend us  to  an  interest  in  Jesus  Christ. 

"  It  is  the  plan  of  the  gospel  to  save  sinners  entirely  by  free 
grace.  There  is  no  medium  between  salvation  by  the  deeds  of 
the  law  and  salvation  by  grace.  As  none  can  plead  perfect  obe- 
dience, they  cannot  be  saved  in  the  former  way.  All,  then,  what- 
ever their  former  character  has  been,  must  come  and  be  saved  in 
the  same  way — by  the  free  grace  of  God  through  Jesus  Christ. 
This  shows  how  much  some  misunderstand  the  gospel,  who, 
when  they  are  first  awakened  to  a  concern  about  their  souls,  are 
disposed  to  decline  coming  immediately  to  the  Saviour;  hoping 
that  they  may  previously  become  (as  they  think)  somewhat  bet- 
ter, and  have  a  better  claim  to  his  regard.  This  sentiment, 
though  often  assuming  the  semblance  of  much  humility,  plainly 
savours  of  a  self-righteous  spirit.  It  is  attempting,  as  it  were,  to 
divide  the  honour  of  our  salvation  with  the  heavenly  Saviour, — 
that  is,  we  wish  to  be  allowed  to  deal  a  little  in  this  great  work, 
though  we  would  give  him  the  chief  share  of  the  glory.  Such  a 
spirit  is  quite  opposed  to  the  plan  of  salvation  revealed  in  the 
gospel.  There  we  are  required  to  come  as  we  are,  and  without 
delay,  to  the  Lord  Jesus.  He  claims  all  the  glory  of  the  salva- 
tion of  his  people." — Matt.  i.  21 ;  Acts  ii.  38,  and  xvi.  30 ; 
1  Tim.  i.  15,  16. 

Obs.  148. — To  speak  of  "sincere  obedience"  as  being  under 
the  gospel  dispensation  substituted  in  the  room  of  "perfect  obe- 
dience" is  altogether  improper  and  absurd. 

The  reason  of  this  is, — "  Because  the  perfect  obedience  re- 
quired by  the  law,  is  strictly  and  fully  paid  under  the  gospel. 
The  moral  law  is,  like  its  Author,  holy,  just,  and  good.    Its  de- 


130  BENEFITS  OF  REDEMPTION — JUSTIFICATION. 

mands  are  founded  on  unchangeable  righteousness,  and  therefore 
it  could  not  be  altered.  This  appears  from  the  nature  of  its  pre- 
cepts. Thus,  it  could  never  cease  to  be  the  duty  of  man,  as  a 
creature  of  God,  supremely  to  love  and  obey  his  Creator,  and 
agreeably  to  his  command  to  love  his  neighbour  as  himself. 
Had  the  demands  of  the  law  been  lowered,  it  would  have  argued 
that  it  originally  required  too  much ;  and,  consequently,  that  it 
was  not  founded  on  essential  rectitude.  But  although  this  may 
be  often  a  reason  for  changing  human  laws,  it  could  never  apply 
to  the  law  of  the  living  God.  Salvation  is,  then,  revealed  in 
the  gospel,  not  by  altering  the  standard  of  law,  but  by  completely 
Fulfilling  all  its  demands.  Did  it  demand  the  punishment  of  the 
transgressor,  and  a  perfect  obedience,  as  necessary  to  furnish  a 
claim  to  eternal  life  ?  These  demands  were  completely  answered 
by  the  obedience  unto  death  of  the  Lord  Jesus  Christ  as  the 
surety  of  his  people.  It  is  not,  then,  sincere  obedience  which  is 
under  the  gospel  substituted  in  the  room  of  perfect  obedience ; 
but  the  perfect  obedience  of  the  Lord  Jesus  Christ,  in  the  room 
of  his  people,  is  substituted  in  the  place  of  that  'perfect  personal 
obedience,  which  the  law  would  otherwise  have  required  of  them." 
— Matt.  v.  17;  Rom.  vii.  12,  and  x.  4;  Ps.  xix.  7.    * 

"  But  although  believers  cannot  yield  perfect  obedience  to  the 
law  of  God,  they  are  nevertheless  called  to  yield  sincere,  obe- 
dience. This  is  undoubtedly  the  case.  This  sincere  obedience, 
however,  is  the  effect  of  gratitude  to  the  Saviour,  on  account  of 
the  free  communication  of  pardoning  mercy.  Deliverance  from 
sin,  too,  and  being  enabled  to  walk  in  newness  of  life,  is  to  be 
viewed  as  forming  a  part  of  that  salvation  which  the  Lord  Jesus 
Christ  reveals.  But  it  is  not  to  be  considered  as  at  all  coming 
in  the  room  of  that  perfect  obedience  which  the  law  originally 
required." 

Obs.  149. — The  doctrine  of  salvation  through  the  merits  of 
Jesus  Christ  alone,  has  no  tendency  to  encourage  men  to  con- 
tinue in  sin. 

Instead  of  this,  '*  when  properly  understood  and  believe*d,  it 
must  have  the  very  opposite  effect.  This  doctrine  exhibits  the 
evil  as  well  as  the  danger  of  sin,  in  the  most  striking  manner. 
No  man,  therefore,  can  embrace  it  without  discovering  both  of 
these ;  and  wherever  this  is  the  case,  there  must  be  a  strong  de- 
sire to  be  delivered  from  it.  Deliverance  from  the  power  and 
the  love  of  sin  is  accordingly  revealed  as  a  part  of  the  salvation 
of  the  gospel,  as  well  as  freedom  from  its  guilt.  Further,  this 
doctrine  tends  to  promote  obedience  in  another  way, — viz.,  by 
means  of  love  to  the  Saviour.  No  man  can  believe  in  Jesus  as 
a  Saviour,  without  loving  him ;  and  he  who  loveth  him  will 
keep  his  commandments." — Matt.  i.  21;  John  xiv.  15,  and  xv. 
14 ;  Rom.  vi.  1-14,  &c.,  and  viii.  2;  Tit.  ii.  11 ;  Eph.  ii.  1-10. 


BENEFITS  OF  REDEMPTION — JUSTIFICATION.  131 

u  Such  is  the  testimony  of  Scripture ;  and  we  see  it  fully  con- 
firmed by  what  takes  place  in  the  world  around  us.  We  almost 
uniformly  see  those  who  are  most  disposed  to  place  confidence  in 
their  own  righteousness,  discovering  a  considerable  degree  of  lax- 
ness  in  their  conduct;  while  such  as  depend  solely  on  the  merits 
of  Jesus  for  justification  and  salvation,  are  much  more  careful  to 
be  found  walking  in  newness  of  life." 

Obs.  150. — This  method  of  acceptance  with  God,  through  the 
righteousness  of  his  Son,  redounds  more  to  his  honour  and 
glory,  than  if  sinners  could  have  obeyed  perfectly  in  their  own 
persons,  or  than  if  they  had  been  doomed  to  perish  for  ever  in 
their  si?is. 

By  the  obedience  and  death  of  his  own  Son,  God  must  be 
glorified  more  than  if  man  had  obeyed  and  suffered ;  because,  in 
the  world  to  come,  the  praises  of  the  redeemed  shall  be  full  of  a 
God  in  Christ,  and  his  redemption  shall  be  the  burden  of  their 
song  and  the  subject  of  their  glorying.  But  surely  the  doings  of 
man  himself,  although  they  were  perfect,  do  not  deserve  to  be 
once  remembered  in  the  presence  of  a  holy  and  an  all-sufficient 
God.  This  shows,  that  the  acceptance  of  the  sinner,  through  the 
righteousness  of  the  Redeemer,  is  entirely  consistent  with  the 
perfections  of  Jehovah. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  the  greatest  sinners  may 
be  justified;  that  grace  may  apprehend  the  chief  of  sinners.  2. 
The  sovereignty  of  God.  3.  The  necessity  of  justification.  4. 
The  happiness  of  the  justified,  and  the  misery  of  all  that  con- 
tinue enemies  to  God.  5.  That  the  righteousness  of  Christ  is  an 
invaluable  gift,  seeing  it  can  cover  the  sinner  in  the  day  of  God's 
fierce  anger.  6.  That  we  cannot  take  this  righteousness  to  our- 
selves; but  being  the  gift  of  God,  it  must  be  imputed  to  us.  7. 
That  the  gospel  is  the  best  news  that  ever  reached  the  ears  of 
sinners.  8.  The  necessity  of  faith  in  Christ  in  order  to  justifica- 
tion. 9.  That  God  ought  to  have  all  the  glory  of  redeeming 
grace.  10.  That  works  ought  to  have  their  own  place  in  the 
system  of  grace,  and  not  to  usurp  the  place  of  that  righteousness 
which  is  pleasing  in  the  sight  of  God.  11.  That  we  ought  to 
seek  after  scriptural  views  of  a  sinner's  justification  before  God. 
12.  That  there  is  no  way  of  becoming  his  friends,  but  by  the 
justifying  act  of  God.  13.  The  necessity  of  the  gospel,  and  of 
faith  in  it.  14.  The  necessity  of  pardon  of  sin.  15.  That  if  guilt 
be  not  removed,  we  are  still  the  enemies  of  God.  16.  That  if 
pardon  be  obtained,  sinners  may  rejoice  in  hope  of  glory,  for  they 
are  at  peace  with  God.  17.  That  boasting  is  excluded  from  the 
sinner  in  the  matter  of  justification.  18.  The  misery  of  the  sin- 
ner who  despises  the  riches  of  divine  grace.  19.  That  if  we  are 
justified,  we  possess  all  things. 


132  BENEFITS  OF  REDEMPTION — ADOPTION. 

Benefits  of  Redemption : — 2.  Of  Adoption. 

Q»  34 — Smtjat  is  adoption? 

Adoption  is  an  act  of  God's  free  grace,  whereby  we 
are  received  into  the  number,  and  have  a  right  to  all 
the  privileges  of  the  sons  of  God. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  adoption  is  an  act  of  God's  free  grace.  1  John  iii.  1. 
— "  Behold  what  manner  of  love  the  Father  hath  bestowed  upon 
us,  that  we  should  be  called  the  sons  of  God ! " 

2.  That  by  adoption  we  are  received  into  the  number  of  God's 
children.  Eph.  i.  5.—"  Having  predestinated  us  unto  the  adop- 
tion of  children."     See  also  John  i.  12. 

3.  That  by  adoption  we  receive  a  right  to  all  the  privileges  of 
God's  children.  Kom.  viii.  27. — "  If  children,  then  heirs;  heirs 
of  God,  and  joint  heirs  with  Christ." 

EXPLANATION. 

Obs.  151. — Adoption  is  an  act  of  God^sfree  grace. 

To  adopt,  signifies  to  take  a  stranger  into  a  family,  and  to 
deal  with  him  as  if  he  were  a  son  and  heir. 

The  adopter  of  sinners  is  God  essentially  considered — God  the 
Father,  Son,  and  Holy  Ghost.  1 .  God  the  Father  adopts,  inas- 
much as  he  predestinates  his  people  to  the  adoption  of  children 
by  Jesus  Christ,  according  to  the  good  pleasure  of  his  will,  to  the 
praise  of  his  glorious  grace. — Eph.  i.  5,  6.  2.  God  the  Son 
adopts,  inasmuch  as  by  his  power  he  rescues  his  people  from  the 
family  of  Satan;  and  thereby  gives  them  a  right  to  become  the 
sons  of  God.  3.  God  the  Holy  Ghost  adopts,  inasmuch  as  he  is 
sent  forth  by  God  into  the  hearts  of  the  adopted,  and  teaches 
them  to  cry,  "  Abba,  Father." 

According  to  our  manner  of  conception,  we  must  believe  that 
adoption  follows  justification;  for  the  sentence  of  condemnation 
must  first  be  removed,  before  the  sinner,  who  is  exposed  to  the 
curse  of  the  law,  can  be  made  a  son ;  but  with  God  they  both 
take  place  at  once.  Properly  speaking,  they  are  both  relative 
changes, — that  is,  changes  of  state,  and  not  changes  of  nature, 
although  this  also  accompanies  them. 

Adoption  is  called  an  act,  because,  like  justification,  it  is  com- 
pleted at  once,  and  not  carried  on  by  degrees ;  and  as  these  are 
acts,  no  one  of  the  people  of  God  can  be  justified  or  adopted  in  a 
greater  degree  than  another. 

That  adoption  is  an  act  of  God's  free  grace,  will  be  evident 
from  some  of  the  following  particulars,  in  which  adoption,  as  it 
is  an  act  of  God,  differs  from  it  as  it  is  a  deed  among  men. 


BENEFITS  OF  REDEMPTION— ADOPTION.  133 

1.  Among  men,  only  one  in  general  becomes  partaker  of  this 
privilege  in  one  family.  But  by  God,  a  whole  elect  world — 
every  believer  in  Christ — is  made  partaker  of  all  the  privileges  of 
the  sons  of  God. 

2.  Among  men,  the  adopter  is  of  the  same  nature  with  the 
person  adopted ;  both  are  sinners,  and  both  are  guilty  before 
God.  But  it  is  not  so  with  God  ;  he  is  not  to  be  compared  with 
the  highest  of  the  sons  of  men,  who  are  but  the  works  of  his  own 
hands. 

3.  Among  men,  there  is  some  kind  of  equality  between  the 
adopter  and  the  adopted.  But  there  is  and  can  be  no  equality 
between  God  and  the  sinner  whom  he  brings  to  himself. 

4.  Among  men,  there  is  in  general  something  that  influences 
man  to  show  such  kindness  to  any.  But  with  respect  to  God's 
adopting  of  sinners,  nothing  of  this  kind  appears ;  for  there  is 
nothing  in  or  about  them  which  can  influence  him  to  show  them 
the  least  regard, — no  amiable  quality  to  caurt  his  regard,  for  all 
are  filthy,  and  polluted,  and  unworthy  of  his  favour,  deserving 
nothing  but  to  be  cast  off  for  ever.  Hence  it  is  evident,  especially 
from  the  last  particular,  that  adoption  is  an  act  of  God's  free 
grace. 

Obs.  152. — By  adoption  sinners  are  received  into  the  number 
of  the  children  of  God. 

The  purpose  of  God  respecting  the  adoption  of  sinners  reaches 
back  to  eternity,  when  their  names  were  enrolled  in  the  Lamb's 
book  of  life,  as  future  members  of  the  family  of  heaven  ;  but  they 
are  not  actually  admitted  into  this  family  until  the  day  of  effectual 
calling — until  the  moment  of  their  union  with  Christ  by  faith, 
and  their  regeneration  after  his  image.  It  must,  however,  re- 
quire some  time,  before  they  can  come  to  the  comfortable  evi- 
dence of  this  gracious  state. — Eph.  i.  5. 

Adoption  may  be  distinguished  into  general  adoption  and 
special  adoption. 

1.  The  general  act  is  that  by  which  God  gathers  from  the 
world  an  indefinite  number,  erects  them  into  a  Church,  and  be- 
stows on  them  the  external  privileges  of  his  children.  This  is 
indeed  a  great  blessing  ;  but  many  enjoy  it  who  are  not  truly 
the  children  of  God.     See  Rom.  ix.  6. 

2.  The  special  act  is  that  by  which  a  sinner  is  made  a  son, 
or  translated  from  the  family  of  Satan  into  the  kingdom  of  God's 
dear  Son.  This  privilege  does  not  belong  to  any  but  to  those 
who  receive  the  Lord  Jesus  Christ  by  faith.     See  John  i.  12. 

We  may  here  notice  some  of  the  effects  of  the  Spirit  of  adoption, 
which  is  peculiar  to  believers.  They  are  these  : — 1.  Filial  love 
to  God;  which  flows  from  that  view  of  the  excellencies  of  the 
Divine  character,  of  which  the  adopted  had  formerly  no  know- 
ledge.— 1  John  iv.  19.     2.  Filial  obedience.     Adoption  into  the 

K 


]  34  BENEFITS  OF  REDEMPTION — ADOPTION. 

family  of  God  is  the  greatest  obligation  to  obey  him.  3.  The 
hope  of  children  ;  or  the  hope  of  a  share  in  God's  love,  and  in 
that  goodness  which  he  hath  laid  up  for  them  that  trust  in  him. 
4.  Enjoyment  of  God,  and  communion  with  him  in  his  ordi- 
nances. 5.  Love  to  others,  and  especially  to  those  who  are  of 
the  u  household  of  faith."     See  1  John  v.  1,  2. 

Ohs.  153. — By  adoption  believers  receive  a  right  to  all  the 
privileges  of  the  sons  of  God. 

Of  these  privileges  the  following  are  a  few  : — 

1.  A  comfortable  portion  of  the  good  things  of  this  life,  and 
the  blessing  of  Heaven  with  them. 

2.  A  new  name. — Rev.  ii.  17,  and  iii.  12. 

3.  The  comfort  and  consolation  of  the  Holy  Spirit.  See  John 
vii.  38,  39,  and  xvi.  13. 

4.  Liberty ;  which  may  be  distinguished  into  gracious  liberty, 
or  that  which  is  conferred  upon  them  in  this  world  ;  and  glorious 
liberty,  or  that  which  they  shall  enjoy  in  the  world  to  come. — 
Heb.  ii.  14  ;  Rom.  vi.  14,  18,  and  viii.  21. 

5.  Access  to  God  as  a  Father  through  Jesus  Christ  by  one 
Spirit ;  which  arises  from  the  firm  belief  of  his  faithfulness  and 
love  to  them,  now  that  every  difficulty  is  removed.  See  Rom. 
iv.  21;  Eph.  iii.  12  ;  1  John  v.  14,  15. 

6.  A  title  to  the  whole  inheritance.  Every  heir  of  God  shall 
receive  as  much  as  if  there  were  but  one ;  and  yet  they  shall 
all  be  glorified,  and  shall  receive  as  much  as  it  is  possible  for 
them  to  receive.— 1  Cor.  iii.  22 ;  Heb.  xi.  7  ;  1  Pet.  iii.  7 ;  Rom. 
viii.  17. 

7.  The  care  and  superintendence  of  angels. — Heb.  i.  14  ;  Matt, 
xviii.  10. 

8.  Sanctified  affliction,  or  fatherly  chastisement  or  correction. 
— Heb.  xii.  6,  7,  &c.  ;  Ps.  xxx.  7,  and  li.  8,  &c. 

9.  Fatherly  protection,  and  fatherly  direction  and  instruction 
in  all  things. 

In  a  word,  the  believer  has  the  provision  of  the  new  covenant 
in  every  thing  necessary,  both  for  soul  and  body,  for  time  and 
eternity —  every  thing  necessary  that  he  may  be  built  up  in  holi- 
ness, and  be  more  and  more  conformed  to  the  Divine  image. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  happiness  of  those  who 
are  the  sons  of  God.  2.  The  danger  of  all  that  are  in  a  state  of 
alienation  from  him,  or  that  are  the  children  of  the  wicked  one. 

3.  That  a  name  to  live  among  the  children  of  God  will  not  profit. 

4.  That  external  adoption,  or  visible  Church  membership,  and  the 
enjoyment  of  its  privileges,  will  not  entitle  to  the  inheritance  of 
children,  if  not  specially  adopted  by  God.  5.  The  necessity  of 
self-examination,  in  order  that  we  may  discover  whether  or  not 
we  have  the  Spirit  of  adoption.     6.  The  necessity  of  loving  the 


BENEFITS  OF  REDEMPTION — SANCTIFICATION.  135 

children  of  God  in  every  place.  7.  That  believers  have  no  reason 
to  envy  the  prosperity  of  others.  8.  That  they  are  as  honourable 
as  God  can  make  them.  9.  That  they  need  not  want  any  com- 
fort in  time  of  need.  10.  The  necessity  of  walking  worthy  of  such 
privileges.  11.  How  preferable  a  state  of  grace  is  to  a  state  of 
nature,  and  a  state  of  glory  to  a  state  of  grace.  12.  That  the 
sons  of  God  possess  all  things  beyond  the  grave.  13.  That  no 
enemy  shall  prevail  against  them.  14.  That  believers  are  most 
precious  in  the  sight  of  the  Lord.  15.  That  all  those  who  are 
not  the  children  of  God,  are  the  children  of  the  devil. 

Benefits  of  Redemption  : — 3.  Of  Sanctification. 

(§.  35 SStljat  to  Sanctification  ? 

Sanctification  is  the  work  of  God's  free  grace,  whereby 
we  are  renewed  in  the  whole  man  after  the  image  of 
God,  and  are  enabled  more  and  more  to  die  unto  sin 
and  live  nnto  righteousness. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  sanctification  is  a  work  of  God's  free  and  undeserved 
grace  or  mercy.  Tit.  iii.  4,  5. — "  But  after  that  the  kindness 
and  love  of  God  our  Saviour  towards  man  appeared,  not  by 
works  of  righteousness  which  we  have  done,  but  according  to  his 
mercy  he  saved  us,  by  the  washing  of  regeneration,  and  renewing 
of  the  Holy  Ghost.1"     See  also  Exod.  xxxi.  13;  Phil.  ii.  13. 

2.  That  sanctification  is  a  progressive  work,  or  a  work  carried 
on  by  degrees.  2  Cor.  iii.  18. — w  But  we  all,  with  open  face, 
beholding,  as  in  a  glass,  the  glory  of  the  Lord,  are  changed  into 
the  same  image,  from  glory  to  glory,  even  as  by  the  Spirit  of  the 
Lord."     See  also  2  Cor.  iv.  16. 

3.  That,  in  sanctification,  there  is  a  renewing  of  the  sinner's 
mind.  Rom.  xii.  2. — "And  be  not  conformed  to  this  world ;  but 
be  ye  transformed  by  the  renewing  of  your  mind,  that  ye  may 
prove  what  is  that  good,  and  acceptable,  and  perfect  will  of  God." 
See  also  Eph.  iv.  23. 

4.  That,  in  sanctification,  the  renewal,  though  gradual,  is 
complete,  or  extends  to  the  whole  man.  Ezek.  xx'xvi.  26. — 
"  A  new  heart  also  will  I  give  you,  and  a  new  spirit  will  I 
put  within  you  ;  and  I  will  take  away  the  stony  heart  out  of 
your  flesh,  and  I  will  give  you  a  heart  of  flesh."  See  also  1 
Thess.  v.  23. 

5.  That,  in  sanctification,  the  sinner  is  renewed  after  the  image 
or  likeness  of  God.  Eph.  iv.  24. — "  And  that  ye  put  on  the  new 
man,  which,  after  God,  is  created  in  righteousness  and  true  holi- 
ness."    See  also  Col.  iii.  10. 


136  BENEFITS  OF  REDEMPTION — SANCTIFICATION. 

6.  That,  in  the  progress  of  sanctification,  the  sinner  is  enabled 
to  die  unto  sin.  Rom.  vi.  6. — "  Knowing  this,  that  our  old 
man  is  crucified  with  him,  that  the  body  of  sin  might  be  destroyed, 
that  henceforth  we  should  not  serve  sin." 

7.  That,  in  the  progress  of  sanctification,  the  sinner  is  enabled 
to  live  unto  righteousness.  Rom.  vi.  22. — u  But  now,  being 
made  free  from  sin,  and  become  servants  to  God,  ye  have  your 
fruit  unto  holiness,  and  the  end  everlasting  life."  See  also  1 
Pet.  ii.  24. 

8.  That  dying  to  sin,  and  living  to  righteousness,  is  a  constant 
and  daily  work.  2  Cor.  iv.  16. — "  For  which  cause  we  faint 
not ;  but  though  our  outward  man  perish,  yet  the  inward  man  is 
renewed  day  try  day." 

EXPLANATION. 

Obs.  i54. — Sanctification  is  a  work  of  God's  free  grace. 

In  Scripture,  the  word  sanctification  is  used  in  various  accep- 
tations; It  imports  a  setting  apart  of  persons  or  things  to  holy 
uses, — Isa.  xiii.  3  ;  a  purification  from  ceremonial  defilement,  or 
freedom  from  gross  idolatry,  or  error,  or  wickedness, — Heb.  ix. 
13;  1  Cor.  vii.  14;  and  a  deliverance  from  the  guilt  of  sin, — 
John  xvii.  19.  But  most  commonly  and  most  properly  it  de- 
notes what  is  expressed  above,  namely,  M  A  work  of  God's  freo 
grace,  whereby  we  are  renewed  in  the  whole  man,  after  the 
image  of  God,  and  are  enabled  more  and  more  to  die  unto  sin 
and  to  live  unto  righteousness." 

Although  sanctification  is  ascribed  both  to  God  the  Father, 
and  to  God  the  Sons — Jude  1 ;  Eph.  v.  26, — yet  it  is  the  peculiar 
work  of  God  the  Holy  Ghost.  See  Ezek.  xxxvi.  27  ;  Rom.  v. 
5 ;  1  Cor.  vi.  11 ;  Tit.  iii.  5,  6 ;  2  Thess.  ii.  13;  1  Pet.  i.  2,  22. 

Sanctification  is  called  a  work,  because  it  is  progressive  or  car- 
ried on  by  degrees,  and  not  completed  till  death.  Justification 
and  adoption  are  acts  of  God's  free  grace,  perfected  at  once  ;  but 
sanctification  is  a  work,  always  carrying  on  while  the  saint  is  in 
this  world.  This  is  evident  from  its  being  called  **  a  pressing 
towards  the  mark  for  the  prize  of  the  high  calling  of  God  in 
Christ  Jesus  ; "  "a  warfare;"  "a  running  a  race  ; "  "a  work- 
ing out  salvation  with  fear  and  trembling,"  &c. 

Sanctification  is  called  a  work  of  God's  free  grace,  because 
that  which  moves  God  to  it,  is  his  own  free  grace  and  good  plea- 
sure.— Phil.  ii.  13.  All  the  children  of  men  are  by  nature  wholly 
polluted  with  sin,  and  it  is  wholly  of  God's  free  grace  that  any  of 
them  are  sanctified.  It  may  be  here  remarked,  that  the  meri- 
torious cause,  or  the  price  of  our  sanctification,  is  the  surety- 
righteousness  of  Jesus  Christ. — 1  John  iii.  5;  1  Pet.  i.  18,  19. 

Obs.  155. —In  sanctification  the  sinner  is  renewed  va  the  whole 
man  after  the  image  of  God. 


BENEFITS  OF  REDEMPTION — SANCTIFICATION.  137 

The  effect  of  the  work  of  the  Spirit  of  God  in  sanctification,  is 
the  renewal  of  the  whole  man.  This  expression  is  very  compre- 
hensive, and  shows  the  necessity  of  a  universal  change  being 
wrought  on  the  whole  man,  both  soul  and  body;  for  such  a  one 
can  alone  be  called  a  new  creature.  See  1  Thess.  v.  23.  The 
soul  must  be  renewed  in  all  its  powers,  and  faculties,  and  affec- 
tions,— not  that  the  very  substance  is  changed,  but  new  qualities 
must  appear  in  the  whole  soul  ;  and  all  the  members  of  the  body 
must  become  instruments  of  righteousness  to  work  holiness.  In 
a  word,  the  whole  man  must  be  devoted  to  God,  and  an  unre- 
served surrender  made  to  him  ;  which  alone  is  a  reasonable  ser- 
vice, and  which  alone  can  constitute  a  living  sacrifice,  holy  and 
acceptable  to  him  through  Jesus  Christ. — Rom.  xii.  1. 

The  sinner  must  be  renewed  after  the  image  of  God.  This 
consists  in  knowledge,  righteousness,  and  holiness,  and  every 
other  spiritual  grace. — 1  Cor.  xv.  49;  Col.  iii.  10.  But  there 
can  be  no  likeness  to  God,  without  studying  conformity  to  his 
Son  Jesus  Christ,  who  is  "  the  image  of  the  invisible  God," 
to  whom  we  must  be  conformed  in  his  life,  and  death,  and  re- 
surrection. 

Obs.  156. — In  sanctification  the  believer  is  enabled  more  and 
more  to  die  unto  sin,  and  to  live  unto  righteousness. 

Here  it  may  be  remarked,  that  the  "  renewing  of  the  whole 
man  after  the  image  of  God,"  refers  to  the  renovation  of  the 
nature;  and  that  the  **  being  enabled  more  and  more  to  die  unto 
sin,  and  to  live  unto  righteousness,1'  refers  to  the  renovation  of 
the  life,  by  which  alone  it  can  be  discovered  that  a  change  has 
taken  place. 

The  renovation,  which  respects  the  life  and  conduct,  consists 
of  two  parts  : — 

1.  A  dying  unto  sin.  This  consists  in  an  earnest  endeavour, 
with  the  assistance  of  the  grace  of  God,  to  destroy  the  root  of 
sin  in  the  soul,  by  a  continual  application  of  the  blood  of  Christ 
to  the  conscience  ;  by  which  the  guilt  of  sin  is  removed,  and  the 
conscience  purified  from  dead  works  to  serve  the  living  God. 
And  together  with  this,  there  must  be  a  hatred  of  all  sin,  and  of 
every  appearance  of  evil ;  and  an  earnest  endeavour  to  improve 
the  death  and  resurrection  of  Jesus  Christ,  and  his  Word  and 
Spirit;  and  a  looking  up  to  him  for  grace,  that  corruption  may 
be  more  and  more  weakened. 

2.  A  living  unto  righteousness.  This  consists  in  loving  and 
abounding  more  and  more  in  inward  holiness,  and  in  the  prac- 
tice of  every  good  word  and  work,  flowing  from  the  principle  of 
grace  implanted  in  the  soul  by  the  Spirit  of  God. 

The  nature  of  that  righteousness  or  obedience  which  is  required 
of  believers  may  be  thus  described  : — 

1.  New  obedience  must  be  built  on  a  gospel  foundation:  it 
must  be  regulated  by  the  Word  of  God. 
»  m2 


138  BENEFITS  OF  REDEMPTION — SANCTIFI  CATION. 

2.  New  obedience  must  proceed  from  gospel  principles.  The 
mind  must  be  enlightened  with  the  knowledge  of  Christ ;  the 
conscience  must  be  sprinkled  from  dead  works  to  serve  the  liv- 
ing God ;  and  the  will  and  affections  must  be  renewed  by  the 
Holy  Spirit. 

3.  New  obedience  must  be  influenced  by  gospel  motives.  Such 
are  these  : — the  redeeming  love  of  God  ;  his  authority  laid  upon 
us  as  our  God  in  Christ ;  the  example  of  Christ,  and  of  God  in 
him,  as  our  Father  and  Friend  ;  and  the  hope  of  eternal  life  as 
the  free  gift  of  God. 

4.  New  obedience  must  be  performed  in  a  gospel  manner \ — 
tha|  is,  in  the  exercise  of  faith  in  Christ,  of  love  to  him,  and  of 
humility. — Heb.  xi.  6;  Luke  xvii.  10. 

5.  New  obedience  must  be  directed  to  a  gospel  end, — that  is, 
that  we  may  be  made  like  God ;  that  we  may  be  a  praise  and 
a  name  to  him  in  the  earth ;  that  we  may  be  fitted  for  the  in- 
heritance of  the  saints  in  light;  and  that  we  may  edify  others, 
and  endeavour  to  promote  their  happiness. — Matt.  v.  16 ;  1 
Cor.  x.  31. 

That  which  enables  the  sinner  more  and  more  to  die  unto  sin, 
and  to  live  unto  righteousness,  is  the  grace  of  God,  which  is 
strengthened  from  time  to  time  by  the  Spirit,  and  at  death  springs 
up  unto  everlasting  life. — Isa.  xl.  31;  John  i.  16. 

The  means  which  the  Spirit  of  God  makes  use  of  for  the  pro- 
motion of  holiness  of  heart  and  life,  are  the  following  : — 

1.  The  reading  of  the  Word,  the  hearing  of  the  Word  read 
and  preached,  meditation,  prayer,  and  the  sacraments.  But  in 
order  that  these  may  prove  effectual,  the  blessing  of  the  Spirit 
must  be  sought. 

2.  The  example  of  the  saints,  so  far  as  they  followed  the  Lord ; 
but  above  all,  the  example  of  Jesus  Christ,  who  "hath  left  us  an 
example  that  we  should  follow  his  steps." 

3.  The  providences  of  God;  a  due  improvement  of  which  can- 
not fail  to  show  the  evil,  and  deformity,  and  danger  of  sin,  and 
the  beauty  of  holiness  as  well-pleasing  to  the  Lord. — Rom. 
ii.4. 

Death  unto  sin,  and  life  unto  righteousness,  spring  from  the 
virtue  that  is  in  the  death  and  resurrection  of  Christ  ;  by  which 
the  members  of  his  mystical  body  are  rendered  conformable  to 
him.     This  appears  from  Rom.  vi.  4-6.     See  also  Phil.  iii.  10. 

Here  it  may  be  remarked,  that  although  holiness  is  absolutely 
necessary,  it  is  not  necessary  that  upon  it  we  may  build  our  title 
to  eternal  life, — that  by  it  we  may  render  ourselves  accepted 
in  the  Beloved, — that  by  it  we  may  be  justified  in  the  sight  of 
God, — that  it  may  be  the  ground  of  our  hopes  for  eternity  ; 
for,  were  this  the  case,  the  finished  work  of  Christ  would  be  of 
little  moment.  See  1  Pet.  i.  16;  1  Thess.  iv.  3;  Tit.  ii.  14; 
Rev.  xxi.  27. 


ADDITIONAL  BENEFITS  OF  REDE31PTION.  \&H 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  believers  must  work 
while  it  is  called  to-day.  2.  That  they  stand  in  continual  need 
of  the  grace  of  the  Spirit  for  subduing  remaining  corruption.  3.  The 
necessity  of  prayer  for  the  Spirit  of  holiness.  4.  That  man  can- 
not sanctify  himself;  and  that  every  saved  sinner  may  sing  of 
the  freeness  of  Jehovah's  grace.  5.  That  partial  love  to  God 
evidences  no  sincerity  of  love.  6.  That  it  is  the  duty  of  the 
believer  to  die  more  and  more  unto  sin,  and  not  to  give  over  the 
contest  until  it  be  completely  destroyed.  ■  7.  That  unless  we  bear 
the  image  of  God,  we  cannot  enjoy  him.  8.  That  the  divine 
life  is  a  hidden,  but  an  active  life.  9.  That  every  change  is  not 
a  change  after  the  image  of  God.  10.  That  the  sanctified  soul 
is  not  idle  in  the  work  of  the  Lord.  11.  The  beauty  of  holi- 
ness, and  the  deformity  of  sin.  12.  That  it  is  the  Spirit  that 
sanctifies.  13.  The  happiness  of  the  holy,  and  the  misery  of 
the  unholy. 

4.  Additional  Benefits  of  Redemption. 

<&.  36. — SSttjat  are  tfje  benefits  tof)td)  in  tfjte  lift  &o  ar= 
company  or  ttoto  from  3fusttficaium,  &&optum,  anO  Sanc- 
tttuatton  \ 

The  benefits  which  in  this  life  do  accompany  or  flow 
from  justification,  adoption,  and  sanctification,  are,  as- 
surance of  God's  love,  peace  of  conscience,  joy  in  the 
Holy  Ghost,  increase  of  grace,  and  perseverance  there- 
in to  the  end. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  ThaE  the  believer  has  the  assurance  of  God's  love.  Rom. 
v.  5. — "  The  love  of  God  is  shed  abroad  in  our  hearts  by 
the  Holy  Ghost  which  is  given  to  us."  See  also  Isa.  xxxii.  17, 
and  xii.  1. 

2.  That  the  believer  enjoys  peace  of  conscience.  Rom.  v.  1. 
— u  Being  justified  by  faith,  we  have  peace  with  God,  through 
our  Lord  Jesus  Christ." 

3.  That  the  believer  possesses  joy  in  the  Holy  Ghost.  1  Pet. 
i.  8. — "  In  whom,  though  now  ye  see  him  not,  yet  believing, 
ye  rejoice  with  joy  unspeakable  and  full  of  glory."  See  also 
Rom.  xiv.  17. 

4.  That  the  believer  increases  in  grace.  Prov.  iv.  18. — "  The 
path  of  the  just  is  as  the  shining  light,  that  shineth  more  and 
more  unto  the  perfect  day."     See  also  Hos.  xiv.  5. 

5.  That  the  believer  is  enabled  to  persevere  in  grace.    Jer. 


140  ADDITIONAL  BENEFITS  OF  REDEMPTION. 

xxxii.  40. — "  I  will  put  my  fear  in  their  hearts,  that  they  shall 
not  depart  from  me."     See  also  1  Pet.  i.  5. 

EXPLANATION. 

Obs.  157. — All  those  benefits  which  are  said  to  accompany  or 
flow  from  justification^  adoption,  and  sanctification,  are  inse- 
parably connected  with  them. 

This  is  evident ;  for  all  that  are  justified,  are  adopted  ;  and 
all  that  are  justified  and  adopted,  are  sanctified  and  glorified; 
according  to  Rom.  viii.  30,  &c.  They  are  inseparably  connected 
in  the  purposes  of  God,  in  the  promises  of  God,  and  in  the  doc- 
trines of  the  gospel, — Luke  i.  74,  &c.  ;  Heb.  viii.  10,  &c.  They 
are  connected  in  the  experience  of  believers, — 1  Cor.  vi.  11;  in 
the  use  of  the  law  of  God,  not  as  a  covenant,  but  as  the  rule  of 
life  to  believers, — Rom.  viii.  1-4 ;  in  the  offices  of  Christ, — 1 
Cor.  i.  30 ;  and  in  the  end  of  the  death  of  Christ,— Tit.  ii.  14  ; 
and  they  are  connected  in  the  offer  of  the  gospel, — 1  Thess.  iv.  7. 

It  may  be  here  remarked,  that  the  first  three  benefits  here 
mentioned,  viz.,  assurance  of  God's  love,  peace  of  conscience, 
and  joy  in  the  Holy  Ghost,  flow  from  a  sight  and  sense  of  justifi- 
cation, adoption,  and  sanctification ;  and  that  the  last  two,  viz., 
increase  of  grace,  and  perseverance  therein  to  the  end,  belong  to 
the  being  of  a  justified,  adopted,  and  sanctified  state. 

Obs.  158. — In  this  life  the  believer  has  the  assurance  of  the 
love  of  God. 

Assurance  of  the  love  of  God  may  be  viewed  in  two  respects  : 
— the  assurance  of  faith  and  the  assurance  of  sense.  The  foun- 
dation of  the  former  is  the  infallible  Word  of  God,  who  cannot 
lie ;  that  of  the  latter  is  the  person's  present  experience  of  the 
communications  of  Divine  love.  By  the  former,  we  are  assured 
of  the  truth  of  God's  revealed  declaration,  particularly  in  the 
offer  of  Christ  in  the  gospel ;  by  the  latter,  we  are  assured  that 
the  work  of  God  is  begun  in  the  soul,  and  that  this  work  is 
saving  and  gracious.  By  the  former,  we  are  assured,  on  God's 
own  testimony,  that  he  hath  given  us  Christ  and  his  salvation 
fully  and  without  reserve ;  by  the  latter,  we  are  assured  that  the 
'  work  of  salvation  is  already  begun  in  the  soul. 

The  assurance  of  faith  may  be  thus  briefly  defined  : — It  is  not 
an  assurance  that  I  am  in  a  state  of  grace,  but  an  assurance  that 
God  is  willing  to  receive  me,  if  now  for  the  first  time  I  believe 
in  the  Lord  Jesus  Christ.  This  assurance  is  absolutely  necessary 
to  salvation,  being  neither  more  nor  less  than  faith  itself,  or  a 
belief  that  God  hath  given  his  Son  to  be  the  Saviour  of  sinners, 
and  that  Christ  is  able  and  willing  to  save  them.  That  this  is 
not  the  assurance  here  referred  to,  is  evident  from  this,  that  it 
is  said  to  accompany  or  flow  from  justification,  adoption,  and 
sanctification ;  whereas  the  assurance  of  faith,  or  faith  itself,  is 


ADDITIONAL  BENEFITS  OF  REDEMPTION.  141 

absolutely  necessary  to  put  us  in  possession  of  these  great 
benefits. 

The  assurance  of  sense,  or  the  sensible  assurance  of  God's  love, 
which  is  that  here  referred  to,  is  not  absolutely  necessary  to  the 
happiness  of  the  believer's  state ;  but  is  peculiarly  useful  in  some 
things,  which  are  much  calculated  to  promote  the  glory  of  God, 
and  the  good  of  the  soul ;  and  as  it  is  attainable,  we  ought  to 
give  diligence  that  it  may  be  obtained.     See  Isa.  i.  10. 

That  the  assurance  of  sense,  or  the  sensible  assurance  of  God's 
love,  is  attainable,  is  evident  from  many  instances  mentioned  in 
Scripture.  This  favour  was  obtained  by  Job,  by  Jacob,  by 
Moses,  by  David,  by  Asaph,  by  Heman,  by  Jeremiah,  by  Daniel, 
by  Habakkuk,  by  Simeon,  by  Mary,  by  Thomas,  by  Paul,  and 
by  many  others  mentioned  in  Scripture.  See  Job  xix.  25; 
Gen.  xlviii.  3,  and  xlix.  18;  Exod.  xv.  2;  Ps.  xviii.  1,  &c, 
lxxiii.  23,  &c,  and  lxxxviii.  1;  Jer.  xxxi.  3;  Dan.  ix.  19; 
Hab.  iii.  17-19;  Luke  ii.  25,  &c,  and  i.  47;  John  xx.  28; 
Gal.  ii.  20,  &c. 

In  order  to  the  attainment  of  the  sensible  assurance  of  our 
state,  and  of  the  truth  of  our  grace,  various  things  are  necessary, 
such  as  these : — 1.  Strong  faith  in  the  declarations  of  the  gospel, 
directed  to  us  as  sinners. — 1  Tim.  i.  15.  2.  A  diligent  study  of 
universal  holiness  in  heart  and  life,  which  is  well-pleasing  to 
God. — Luke  i.  6.  3.  A  due  attention  to  the  work  of  the  Spirit 
on  the  soul,  and  a  taking  heed  not  to  quench  the  Spirit. — Eph. 
iv.  30;  1  Thess.  v.  19.  4.  Much  serious  self-examination. — 
1  Cor.  xi.  28.  5.  With  all  these  things  we  must  diligently  seek 
the  testimony  of  the  Spirit  of  God,  which  is  necessary,  tnat  he 
may  bear  witness  with  our  spirits  that  we  are  the  children  of 
God.     See  Isa.  xxxii.  17 ;  Rom.  viii.  16. 

It  may  be  here  remarked,  and  it  must  ever  be  remembered, 
that  although  the  assurance  of  faith  is  strengthened  or  encou- 
raged by  the  inward  evidences  of  grace,  yet  it  is  not  to  be 
founded  upon  them.  The  only  foundation  of  the  assurance  of 
faith,  is  the  Divine  truth  of  the  promises  of  salvation.  Both  these 
kinds  of  assurance,  however  (viz.,  that  of  present  grace,  and  that 
of  future  glory),  are  produced  by  the  testimony  of  the  Spirit  of 
adoption,  witnessing  with  our  spirits  that  we  are  the  children  of 
God.  Thus,  the  Word  is  the  foundation,  a  sense  of  inherent 
grace  is  the  encouragement,  and  the  Holy  Spirit  is  the  efficient 
cause,  of  the  assurance  of  future  glory. 

The  following  are  a  few  of  the  consequences  of  assurance  of 
the  love  of  God : — 1.  Assurance,  if  genuine,  humbles  the  be- 
liever, and  renders  him  self-denied. — Gal.  ii.  19^  &c.  Whereas, 
on  the  contrary,  presumption  puffeth  up  with  much  spiritual 
pride. — 2  Kings  x.  15,  16.  2.  Assurance  begets  irrthe  soul  a 
We  to  the  Lord,  which  encourages  in  the  practice  of  every  com- 
manded duty. — Ps.  cxix.  32.      Whereas   presumption,  on  the 


142  ADDITIONAL  BENEFITS  OF  REDEMPTION. 

other  hand,  indulges  a  vain  and  dangerous  security,  and  speaks 
peace  to  itself,  although  there  is  no  peace.  3.  Assurance  meets 
self-examination  with  confidence,  and  avoideth  not  the  search  of 
the  Lord. — Ps.  xxvi.  1,  &c.  Whereas  presumption  hateth  the 
light,  lest  its  Wicked  deeds  should  be  discovered  and  reproved. — 
John  iii.  20.  4.  Assurance  has  a  powerful  effect  on  sanctifica- 
tion. —  2  Cor.  vii.  1.  5.  Assurance  gives  one  a  true  view  of  the 
world  and  all  its  enjoyments.  6.  Assurance  keeps  all  things 
right  with  the  soul,  and  makes  it  go  on  its  way  with  confidence 
and  joy.  7.  Having  the  precious  faith  of.  God's  elect,  assurance 
studies  to  preserve  this  pearl  of  great  price,  that  no  man  take  it 
away. 

Obs.  159. — In  this  world  the  believer  enjoys  peace  of  con- 
science. 

By  peace  of  conscience  we  are  to  understand  that  inward  and 
delightful  calm  of  spirit,  which  proceeds  from  the  purging  of  the 
conscience  from  guilt  before  the  Lord,  and  from  a  sensible  and 
believing  view  of  being  in  a  state  of  favour  with  God,  and  of 
growing  conformity  to  his  image.  It  is  an  intimate  companion 
of  the  sensible  assurance  of  the  love  of  God. 

The  value  of  this  privilege  of  peace  of  conscience  is  very  great. 
When  the  soul  is  at  peace  with  God,  it  can  go  with  boldness  and 
confidence  to  him  as  its  God, — Heb.  iv.  16,  and  x.  19,  &c. ;  it  tan 
view  the  saints  as  its  companions  in  the  house  of  its  pilgrimage, 
— Ps.  cxix.  63;  and  it  is  fully  resigned  to  every  dispensation  of 
Providence,  because  it  knows  that,  whatever  may  take  place,  all 
is  and  shall  be  well.  This  is  a  state  infinitely  superior  to  that  of 
those  who  are  plunged  in  carnal  security  and  in  a  false  peace,  or 
whose  hopes  are  built  on  a  sandy  foundation. 

Peace  of  conscience  is  obtained  by  the  sprinkling  of  the  blood 
of  Jesus  on  the  conscience,  and  by  the  renewing  of  the  whole 
man;  and  it  flows  from  peace  with  God. — Rom.  xv.  13,  and  v.  1. 

Peace  of  conscience  is  maintained  or  preserved, — 1.  By  an 
habitual  application  of  the  blood  of  Jesus  to  the  conscience. — Heb. 
x.  22.  2.  By  meditation  on  the  glorious  excellencies  and  rela- 
tions of  Christ,  and  their  suitableness  in  every  time  of  need ;  o 
the  excellencies  of  God,  reconciled  in  him,  as  our  God  and 
Father;  and  on  the  administration  of  the  well-ordered  covenant. 
■ — John  xiv.  21 ;  Ps.  civ.  34.  3.  By  habitual  communion  with 
God. — Ps.  lxiii.  4.  By  an  earnest  study  of  universal  holiness, 
and  by  watchfulness  against  every  known  sin. — Acts  xxiv.  16 ; 
Ps.  cxix.  165;  1  John  iii.  3.  5.  By  frequently  renewing  our 
repentance. — Ps.  li.  6.  By  a  full  resignation  of  ourselves  to  the 
Lord,  at  all  times,  as  our  Father  and  our  all,  who  ordereth  all 
things  well  concerning  us,  and  who,  in  his  own  time,  will  ac- 
complish his  work  upon  the  soul,  and  bring  it  to  himself  through 
faith. 


ADDITIONAL  BENEFITS  OF  REDEMPTION.  143 

Obs.  160. — In  Hiis  world  the  believer  possesses  joy  in  the  Holy 
Ghost. 

Joy  in  the  Holy  Ghost  is  a  joy  arising  in  the  soul  on  the  en- 
joyment of  spiritual  mercies ;  from  the  love  of  God  being  shed 
abroad  in  the  heart  by  the  Spirit;  from  a  view  of  Christ  as  pre- 
sented in  the  gospel ;  from  believing  in  him ;  and  from  the  hope 
of  enjoying  his  favour  for  ever;  and  it  is  produced  by  the  in- 
habitation of  the  Spirit  in  the  heart. — 1  Pet.  i.  8.  They  only 
possess  this  joy  who  are  the  temples  of  the  Holy  Ghost — in  whom 
the  Holy  Ghost  dwells. 

The  grounds  of  this  joy,  which  render  it  a  reality,  whether  it 
be  felt  or  not,  are  these  : — -What  a  God  in  Christ  is  to  the  be- 
liever ;  what  the  Eternal  Three  have  done  for  him  and  wrought 
in  him ;  what  his  privileges  are  in  this  life ;  and  what  the  cha- 
racter of  his  God  secureth  for  him  in  the  life  to  come. 

Several  of  the  means  used  by  the  Spirit,  in  order  that  this  joy 
may  arise  in  the  souls  of  believers,  are  these  : — 1.  The  Word  of 
God  read  or  preached.  2.  A  participation  of  the  sacraments  of 
Christ's  appointment  in  faith,  where  every  comfort  is  sealed  and 
ratified  with  blood. — Acts  viii.  39.  But  the  chief  mean  is,  3. 
Faith,  without  which  we  cannot  expect  such  a  favour  from  the 
Lord,  as  to  rejoice  in  the  Son  of  his  love,  and  in  our  being  found 
in  him  as  our  all  in  all. — Rom.  xv.  13;  1  Pet.  i.  8. 

The  nature  of  this  joy,  which  is  altogether  different  from  every 
other  kind  of  joy,  from  whatever  source  it  may  arise,  may  be 
learned  from  the  following  things  : — 

1.  Joy  in  the  Holy  Ghost  arises  in  the  soul  in  consequence  of 
the  Scriptures  being  understood  according  to  the  mind  of  the 
Spirit  of  God;  and  no  true  spiritual  joy  can  arise  but  from  the 
Word. 

2.  Joy  in  the  Holy  Ghost  is  lasting;  whereas  the  joy  of  the 
hypocrite  is  delusory  and  but  for  a  moment.  See  the  Parable  of 
the  Sower,  Matt.  xiii. 

3.  Joy  in  the  Holy  Ghost  takes  place  in  the  soul,  after  it  has 
been  convinced  of  sin  and  pressed  down  under  a  sense  of  it ; 
whereas  the  joy  of  the  hypocrite  may  appear  when  there  is  no 
conviction  of  sin  whatever. -7- Acts  ii.  37,  &c.;  John  xvi.  20; 
Isa.  lxi.  2,  and  xxxv.  10. 

4.  Joy  in  the  Holy  Ghost  makes  a  man  appear  exceedingly 
low  in  his  own  eyes,  and  God  all-glorious ;  whereas  false  joy 
puffeth  up  and  renders  high  in  one's  own  esteem,  so  that,  on  ac- 
count of  self-greatness,  G-od  is  scarcely  to  be  seen. — Gen.  xxviii. 
l5,  17  ;  Exod.  iii.  1,  &c. ;  Luke  ii.  8,  &c. ;  Job  xlii.  5,  6. 

5.  Joy  in  the  Holy  Ghost  excites  the  believer  to  much  dili- 
gence in  the  work  of  the  Lord;  whereas  false  joy  makes  the  hy- 
pocrite conclude  that  he  has  already  done  enough  in  the  way  of 
obedience.     See  Phil.  iii.  12. 


144  ADDITIONAL  BENEFITS  OF  REDEMPTION. 

6.  Joy  in  the  Holy  Ghost  is  of  an  enlivening  nature,  and  keeps 
the  soul  joyful ;  and  a  holy  serenity  pervades  the  whole  man,  to- 
tally different  from  the  joys  of  the  world. 

Joy  in  the  Holy  Ghost  is  not  alike  strong  at  all  times  in  the 
same  believers  ;  nor  is  it  so  strong  in  some  as  it  is  in  others.  It 
is  generally  greatest, — 1.  At  the  conversion  of  a  soul,  if  there  has 
been  great  grief.  2.  After  a  dark  night  of  spiritual  desertion  and 
temptation. — Isa.  liv.  6,  &c,  and  lvii.  16,  &c;  Ps.  xvi.  10,  &c. 
3.  During  a  time  of  tribulation  for  the  sake  of  Christ  and  his  gos- 
pel.— Acts  v.  41,  and  xvi.  25  ;  1  Pet.  iv.  13,  &c.  4.  When  the 
Lord  appears  in  a  remarkable  manner  in  behalf  of  his  Church. — 
Exod.  xv.;  Judg.  v. ;  Rev.  xii.  10,  xiv.  1,  &c,  and  xix.  1,  &c. 
5.  When  any  favour  is  conferred,  which  was  somewhat  unex- 
pected.— 1  Sam.  ii. ;  Luke  i.  47,  &c.  6.  When  the  believer  is 
about  to  go  to  his  Father's  house. — Ps.  xxiii.  4;  Job  xix.  25, 
&c. 

Obs.  161. — In  th(s  life  the  believer  increases  in  grace. 

The  doctrine  of  increase  of  grace  is  evident  from  Prov.  iv. 
18,  and  Eph.  iv.  13,  where  we  are  informed  of  a  certain  measure 
of  holiness,  which  the  saints  must  accomplish  or  fill  up;  or,  which 
is  the  same  thing,  a  certain  "  stature  of  the  fulness  of  Christ," 
at  which  they  must  arrive.     See  also  Ps.  lxxxiv.  7 ;  John  xv.  2. 

The  cause  of  this  increase  of  grace,  is  union  with  Christ  by 
faith,  together  with  the  influences  of  the  Spirit,  which  he  sends 
down  as  rain  upon  the  mown  grass,  or  as  showers  that  water  the 
earth.     See  the  Parable  of  the  Vine  and  its  Branches,  John  xv. 

The  ways  in  which  the  believer  grows  in  grace,  are  these  : — 1. 
He  grows  upwards  in  love,  and  affection,  and  heavenly  desires. 
2.  He  grows  downwards  in  true  humility. — Isa.  xxxvii.  31.  3. 
He  grows  inwardly,  by  cleaving  fast  to  Christ.  And,  4.  He 
grows  outwardly,  by  a  life  of  holiness. 

The  growth  of  a  real  Christian,  and  that  of  a  hypocrite,  differ 
in  the  following  respects : — 

1.  The  believer's  growth  in  grace  is  quite  regular,  and  such  as 
it  ought  to  be.  The  graces  of  the  Spirit  being  inseparably  con- 
nected, and  that  in  their  very  nature,  when  one  is  implanted  in 
the  soul,  the  seeds  of  all  the  others  are  to  be  found  in  it ;  and 
when  one  grows,  they  all  grow.     See  Phil.  iii.  12. 

2.  The  hypocrite,  on  the  other  hand,  does  not  grow  in  a  natu- 
ral way.  He  increases  in  some  things,  while  in  others  he  does 
iiot.  For  instance,  he  may  have  much  knowledge,  while  he  has 
no  holiness — see  2  Tim.  iii.  5 ; — and  he  may  soon  leave  off  his 
desire  after  knowledge ;  for,  when  he  proceeds  a  certain  way,  he 
concludes  that  he  has  done  well — that  now  he  is  perfect — and  that 
all  is  well  with  him. 

Obs.  162. — In  this  life  the  believer  'perseveres  in  a  state  of 
grace. 


ADDITIONAL  BENEFITS  OF  REDEMPTION.  145 

The  doctrine  of  the  final  perseverance  of  the  saints  in  a  state 
of  grace,  is  evident  from  the  following  things  : — 

1.  From  the  immutability  of  God's  love  towards  them. — Jer. 
xxxi.  3  ;  Mai.  iii.  6  ;  Rom.  viii.  38,  39,  and  xi.  29. 

2.  From  the  Scriptures  of  truth.  See,  among  many  other  pas- 
sages, the  following: — Isa.  liv.  10;  Rom.  viii.  30,  35;  1  John 
ii.  19,  and  v.  18;  Isa.  lv.  3,  and  lix.  21 ;  Matt.  xxiv.  24,  and  xvi. 
18  ;  John  x.  27-30;  Rom.  v.  1,  &c. 

3.  From  the  nature  of  the  covenant  of  grace.  See  Jer.  xxxii. 
40.  What  grace  would  there  be  in  that  covenant,  if  it  did  not 
secure  from  eternal  wrath? 

4.  From  the  merit  of  Christ's  sufferings  and  death.  It  cannot 
be  supposed  that  Christ  would  have  suffered  so  much,  both  in 
soul  and  body,  from  men,  from  devils,  and  from  his  Father,  if  he 
had  not  been  assured,  that  the  reward  promised  him  should  be 
made  good.  See  Heb.  ix.  12,  and  x.  14 ;  John  vi.  39,  and  xvii. 
12. 

5.  From  the  intercession  of  Christ.  See  John  xvii.  11, 20,  and 
xiv.  16;  Luke  xxii.  32;  Heb.  vii.  25. 

6.  From  the  intimate  union  which  subsists  between  Christ  and 
believers.  See  1  Cor.  xii.  12,  &c. ;  John  xiv.  19.  Without 
Christ  the  head,  believers,  who  are  the  members  of  his  body, 
would  be  dead  ;  and  without  the  members,  Christ  the  head  would 
have  no  body ;  and  his  death  would  be  in  vain. 

-7.  From  the  prayers  of  believers  at  the  throne  of  grace.  Christ 
was  heard  when  he  prayed  for  Peter,  which  is  an  encouragement 
to  believers  to  pray  the  same  prayer ;  convinced  that  in  Christ 
their  prayer  will  be  heard  and  answered. 

8.  From  the  continued}  influences  of  the  Holy  Spirit.  If  be- 
lievers are  the  temples  of  the  Holy  Ghost,  it  must  be  inconsistent 
with  his  dwelling  in  them,  to  say  that  they  may  fall  away.  See 
1  Cor.  vi.  19;  Eph.  i.  13,  and  iv.  30,  where  his  work  is  expressed 
by  sealing.     See  also  Phil.  i.  6. 

9.  From  considering  this  work  in  those  who  have  been  guilty 
of  aggravated  sins,  after  they  have  been  in  a  state  of  peace  with 
God.  Who  can  say  that  Peter,  on  the  denial  of  his  Lord,  fell 
finally  from  a  state  of  grace  H  who  can  say  that  David,  on  ac- 
count of  his  sin,  forfeited  for  ever  the  favour  of  God  ?  or,  who 
can  prove  that  the  gracious  relation,  which  formerly  subsisted  be- 
tween him  and  his  God,  was  now  finally  dissolved?     See  Ps.  Ii. 

But  although  the  children  of  God  cannot  fall  finally  from  grace, 
yet  they  may,  and  often  do,  fall  into  many  and  great  sins  ;  and 
by  these  sins  they  may  be,  and  often  are,  subjected,  not  indeed 
to  the  wrath  of  God  as  an  angry  judge,  but  to  the  chastisement 
of  God  as  a  father,  who  is  displeased  with  them.  See  Ps. 
lxxxix.  30-34. 

It  may  here  be  remarked,  that  this  doctrine  of  the  perseverance 
of  the  saints  does  not  afford  the  least  encouragement  to  licentious- 

N 


146  ADDITIONAL  BENEFITS  OF  REDEMPTION. 

ness,  as  some  are  pleased  to  affirm.  Every  real  believer,  the  more 
he  is  convinced  ol  the  love  of  God  to  his  soul,  and  the  more  he 
feels  the  love  of  God  shed  abroad  in  his  heart,  will  be  the  more 
zealous  to  promote  the  honour  of  that  grace  which  he  experiences. 
See  Rom.  vi.,  where  this  objection  is  fully  refuted. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  placing  every 
part  of  the  scheme  of  salvation  in  its  due  order,  that  the  connec- 
tion of  one  part  with  another  may  appear,  and  that  the  comfort 
of  the  believer  may  not  be  marred.  2.  That  we  ought  to  seek 
after  the  sensible  assurance  of  the  love  of  God.  3.  The  necessity 
of  using  every  spiritual  means  that  it  may  be  obtained.  4.  That 
the  wicked  cannot  have  this  assurance  ;  seeing  it  is  a  benefit  flow- 
ing from  justification  and  sanctification.  5.  The  greatness  of 
those  comforts  which  arise  from  assurance.  6.  That  they  who 
possess  it  are  much  indebted  to  the  Spirit  of  grace :  and  that,  if 
they  grieve  him,  he  may  depart  from  them.  7.  That  peace  of 
mind  will  fit  us  for  every  providence.  8.  That  peace  of  con- 
science can  be  obtained  from  the  Word  alone ;  and  that  peace  ob- 
tained in  any  other  way  is  extremely  dangerous.  9.  That  the 
unbeliever  cannot  experience  joy  in  the  Holy  Ghost.  10.  That 
this  joy  can  support  in  the  midst  of  the  most  adverse  providences. 
11.  That  we  ought  to  study  to  obtain  it.  12.  That  the  thoughts 
of  the  hypocrite  and  of  the  world,  respecting  the  portion  of  the 
soul  for  ever,  are  diametrically  opposite  to  those  of  the  believer. 
13.  That  every  source  of  worldly  joy  shall  soon  fail,  in  the  mo- 
ments of  affliction  and  at  death ;  whereas  the  source  of  the  be- 
liever's joy  is  inexhaustible.  14.  The  necessity  of  having  thb 
i'oy,  if  we  would  consult  our  best  interests.  15.  That  they  who 
iave  it  should  study  to  preserve  it ;  and  that  all  who  have  it  not, 
should  study  to  possess  it.  16.  The  necessity  of  using  every  means 
that  we  may  grow  in  grace.  17.  That  careless  sinners  are  but 
barren  in  the  Church  of  God,  and  in  danger  of  being  cut  down  as 
cumberers.  18.  That  believers  have  no  cause  to  fear  that  they 
shall  be  given  over  unto  death.  19.  The  danger  of  those  who 
draw  back  from  following  the  Lord.  20.  That  all  who  are  pleased 
with  a  mere  form  of  godliness,  are  unfruitful.  21.  The  necessity 
of  an  interest  in  the  Spirit,  that  we  may  grow  up  before  the  Lord. 
22.  That  every  thing  in  the  everlasting  covenant  is  well-ordered 
and  sure.  23.  The  security  of  the  believer's  blessedness  for  ever. 
24.  That  the  gifts  and  calling  of  God  are  without  repentance.  25. 
That  the  hypocrite's  case  is  most  dangerous  ;  and  hence  see  the 
necessity  of  grace.  26.  That  it  is  dangerous  in  the  extreme  to 
go  on  in  sin,  because  the  grace  of  God  abounds. 


BENEFITS  OF  REDEMPTION  AT  DEATH.  147 

Benefits  of  Redemption  at  Death. 

6u  37 8R|a1  Bmfita  Do  33eltebera  rmib*  from 

©f)ristat©eai!j? 

The  souls  of  believers  are  at  their  death  made  perfect 
in  holiness,  and  do  immediately  pass  into  glory ;  and 
their  bodies,  being  still  united  to  Christ,  do  rest  in  their 
graves  till  the  resurrection. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  souls  of  believers  are  at  death  made  perfect  in 
holiness.  Heb.  xii.  23. — "  To  the  spirits  of  just  men  made 
perfect." 

2.  That,  after  death,  the  souls  of  believers  pass  immediately 
into  glory.  Luke  xxiii.  43. — u  Jesus  said  unto  him,  Verily,  I 
say  unto  thee,  To-day  shalt  thou  be  with  me  in  paradise."  See 
also  2  Cor.  v.  8. 

3.  That  the  bodies  of  believers,  while  in  their  graves,  remain 
united  to  Christ.  1  Thess.  iv.  14. — "  Them  also  who  sleep  in 
Jesus  will  God  bring  with  him.*1 

4.  That  the  bodies  of  believers  M  rest  "  in  their  graves.  Isa. 
lvii.  2. — u  They  shall  rest  in  their  beds,  each  one  walking  in  his 
uprightness." 

5.  That  the  bodies  of  believers  shall  be  raised  from  their 
graves  at  the  last  day.  1  Thess.  iv.  16. — "The  dead  in  Christ 
shall  rise  first."    See  also  Job  xix.  26. 

EXPLANATION. 

Obs.  163. — At  death  the  souls  of  believers  are  made  perfect  in 
holiness. 

In  the  souls  of  believers  at  death,  perfection  appears  in  the 
following  respects  : — They  feel  themselves  at  liberty  among  the 
spirits  of  just  men  made  perfect ;  they  are  delivered  from  sin, 
and  from  all  the  enemies  with  which  they  were  surrounded  in 
this  world ;  they  feel  no  mdre  pain  from  the  commission  of  sin ; 
they  are  no  longer  vexed  with  the  filthy  communication  of  the 
wicked ;  they  have  now  arrived  at  the  full  stature  of  perfection 
in  Christ  Jesus ;  they  have  now  reached  the  summit  of  holi- 
ness and  perfection;  they  are  now  perfect  as  God  is  perfect, 
and  pure  as  he  is  pure  ;  in  a  word,  they  are  now  the  image  of 
Jehovah,  and  conformed  to  Jesus,  who  is  "  the  image  of  the 
invisible  God." 

Obs.  164. — After  death,  the  souls  of  believers  immediately  pass 
into  glory. 

That  the  souls  of  believers  immediately  pass  into  glory  is  evi- 
dent from  several  passages  of  Scripture  ;  and  it  is  a  most  pleasant 


148  BENEFITS  OF  REDEMPTION  AT  DEATH. 

subject  of  anticipation  to  the  children  of  God  ;  see  Luke  xxiii. 
43, — where  by  paradise  must  be  meant  heaven,  or  the  state  of 

flory;  Luke  xvi.  22, — where  heaven  is  expressed  by  Abraham's 
osom;  and  Rev.  xiv.  13, — where  it  is  said,  "Blessed  are  the 
dead  who  die  in  the  Lord ; "  but  where  would  the  blessedness  be, 
if  the  souls  of  believers  sleep  until  the  resurrection  ?  See  also 
Phil.  i.  23;  2  Cor.  v.  1,  &c;  Rev.  viii.  3. 

The  glory  into  which  the  souls  of  believers  pass  immediately 
after  death,  is  inconceivable;  for  " eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man,  the  things  which 
God  hath  prepared  for  them  that  love  him." — 1  Cor.  ii.  9.  In 
Scripture,  however,  it  is  compared  to  a  kingdom,  to  show  the 
glorious  dignity  to  which  the  saints  are  advanced, — Luke  xii. 
32;  Rev.  i.  6;  to  a  house  not  made  with  hands,  to  denote  the 
unspeakable  excellency  of  the  heavenly  mansions,  above  the 
most  stately  mansions  built  by  men, — 2  Cor.  v.  1;  to  an  incor- 
ruptible inheritance,  to  intimate  that  the  happiness  of  the  saints 
will  be  eternal, — 1  Pet.  i.  4;  and  to  a  better  country,  to  show 
that  the  things  which  are  seen  and  temporal,  are  not  to  be  com- 
pared to  the  things  which  are  unseen  and  eternal, — Heb.  xi.  16; 
2  Cor.  iv.  18. 

Obs.  165. — The  bodies  of  believers  "rest"  in  their  graves, 
where  they  are  still  united  to  Christ. 

They  are  said  to  rest  in  their  graves;  because  their  graves  are 
like  beds  of  ease,  where  their  bodies  sleep  in  safety  till  the  morn- 
ing of  the  resurrection. — Isa.  lvii.  2. 

That  their  bodies  remain  united  to  Christ  is  evident;  for  death 
cannot  dissolve  the  inseparable  union  which  exists  between  Christ 
and  believers, — 2  Thess.  iv.  14;  see  also  John  xi.  11,  where 
Christ  speaks  of  Lazarus  as  his  friend  after  death ;  and  Rom.  viii. 
11,  which  passage  evidently  implies  as  much  as  that  we  must 
believe,  that  the  Spirit  who  dwells  in  the  children  of  God,  shall 
quicken  their  mortal  bodies  ;  which  shows,  that  although  in  the 
grave,  they  are  still  members  of  Christ,  seeing  his  Spirit  dwells 
in  them. 

Obs.  166. — The  bodies  of  believets  shall  be  raised  from  their 
graves  at  the  last  day. 

They  shall  rest  in  their  graves  until  the  resurrection,  but  no 
longer.  Then  the  gates  of  death  shall  be  unlocked,  and  the  bars 
of  the  grave  shall  be  broken  off,  and  they  shall  be  raised  up  and 
united  to  their  souls  ;  after  which  the  whole  man  shall  rest  eter- 
nally in  the  love  of  God,  and  Christ  shall  bear  the  glory. 

Obs.  167. — At  death,  the  state  of  unbelievers  is  very  different 
■from  that  of  believers. 

To  unbelievers  the  grave  is  a  prison,  where  they  are  kept  in 
close  confinement  until  the  resurrection;  and  their  souls  aTe 


BENEFITS  OF  REDEMPTION  AT  THE  RESURRECTION-.      149 

sent  immediately  to  hell,  where  they  are  filled  with  horror  and 
anguish,  and  reserved,  together  with  the  fallen  angels,  in  chains 
of  darkness  until  the  judgment  of  the  great  day. — 2  Pet.  ii.  4. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  growing  in 
conformity  to  the  image  of  Jesus,  which  alone  can  qualify  for 
the  enjoyment  of  God  in  glory.  2.  That  the  saints  have  much 
comfort  in  affliction.  3.  That  the  believer  cannot  be  deprived 
of  his  happiness,  when  he  is  prepared  for  it.  4.  The  happiness 
of  believers,  and  the  misery  of  unbelievers,  immediately  after 
death.  5.  The  strength  of  Christ's  love  to  his  people :  it  is 
stronger  than  death,  for  death  cannot  destroy  it. — Kom.  viii.  38, 
39.  6.  The  safety  of  believers,  even  after  they  leave  this  world, 
and  before  they  enter  upon  the  full  reward  promised.  7.  That 
there  shall  be  a  resurrection,  when  the  grave  shall  not  be  able  to 
retain  their  precious  dust.  8.  That  nothing  should  discourage 
the  Lord's  people  while  they  are  in  this  world,  seeing  he  will 
accomplish  the  good  work  which  he  hath  begun.  9.  That  be- 
lievers have  no  reason  to  be  afraid  at  death.  10.  That  sorrow 
above  measure  for  the  death  of  departed  friends  is  incompatible 
with  a  belief  of  the  resurrection. 

Benefits  of  Redemption  at  the  Resurrection. 

(&.  38.— SHIjat  benefits  co  IMtcbrra  rmtbe  from 
<5J)rt8t  at  tyt  Stettvmtton  ? 

At  the  resurrection  believers  being  raised  up  in  glory, 
shall  be  openly  acknowledged  and  acquitted  in  the  day 
of  judgment,  and  made  perfectly  blessed  in  the  full 
enjoying  of  God  to  all  eternity. 

ANALYSIS  ANO  PROOFS. 

"We  are  here  taught, — 

1.  That  at  the  resurrection  believers  shall  be  raised  up  in 
glory.  1  Cor.  xv.  43. — rt  It  is  sown  in  dishopour,  it  is  raised  in 
glory." 

2.  That  believers  shall  be  openly  acknowledged  by  Christ  at 
the  day  of  judgment.  Luke  xii.  8. — "  Whosoever  shall  confess 
me  before  men,  him  shall  the  Son  of  Man  also  confess  before  the 
angels  of  God.v     See  also  Matt.  x.  32. 

3.  That  believers  shall  be  acquitted  by  Christ  in  the  judgment. 
1  Pet.  i.  7. — M  That  the  trial  of  your  faith  being  much  more  pre- 
cious than  of  gold  that  perisheth,  though  it  be  tried  with  fire,  might 
be  found  unto  praise,  and  honour,  and  glory,  at  the  appearing  of 
Jesus  Christ."    See  also  Matt.  xxv.  21. 

4.  That  believers  shall  be  made  perfectly  blessed  in  the  en- 
joyment of  God.    1  Cor.  ii.  9. — "Eye  hath  not  seen,  nor  ear 

■  3 


150      BENEFITS  OF  REDEMPTION  AT  THE  RESURRECTION. 

heard,  neither  have  entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for  them  that  love  him."  See  also 
1  John  iii.  2. 

5.  That  believers  shall  enjoy  God  through  all  eternity.  1 
Thess.  iv.  17. — M  So  shall  we  ever  be  with  the  Lord." 

EXPLANATION. 

Obs.  168. — At  the  resurrection  helievers  shall  be  raised  up  in 
glory. 

That  there  shall  be  a  resurrection,  is  evident  from  the  follow- 
ing passages  of  Scripture  : — Dan.  xii.  2. — "  And  many  of  them 
that  sleep  in  the  dust  of  the  earth  shall  awake,  some  to  everlast- 
ing life,  and  some  to  shame  and  everlasting  contempt."  John 
v.  28,  29. — "  Marvel  not  at  this ;  for  the  hour  is  coming,  in 
which  all  that  are  in  their  graves  shall  hear  his  voice,  and  shall 
come  forth,  they  that  have  done  good  unto  the  resurrection  of 
•life,  and  they  that  have  done  evil  unto  the  resurrection  of  dam- 
nation." 1  Cor.  xv.  13,  14. — "But  if  there  be  no  resurrection 
of  the  dead,  then  is  Christ  not  risen.  And  if  Christ  be  not  risen, 
then  is  our  preaching  vain,  and  your  faith  is  also  vain."  And 
again,  ver.  16-18. — "  For  if  the  dead  rise  not,  then  is  not  Christ 
raised  ;  and  if  Christ  be  not  raised,  your  faith  is  vain ;  ye  are  yet 
in  your  sins.  Then  they  also  who  are  fallen  asleep  in  Christ  are 
perished."  See  also  Job  xix.  25-27.  Seeing,  then,  that  God 
aath  revealed  in  his  Word  that  he  will  raise  the  dead,  and  see- 
kig  also  that  he  is  infinite  in  power,  and  consequently,  can  raise 
them,  it  cannot  be  doubted  that  there  will  be  a  general  resurrec- 
tion. We  have  several  evidences  of  God's  power  in  raising  the 
dead,  both  in  the  Old  and  New  Testaments.  See  1  Kings  xvii. 
22;  2  Kings  iv.  35,  and  xiii.  21;  Mark  v.  41;  Acts  ix.  40;  Luke 
vii.  12,  15;  John  xi.  39,44. 

The  dead  shall  be  raised  with  the  same  bodies,  see  1  Cor.  xv. 
42-44,  53,  54;  from  which  it  is  evident,  that  with  respect  to  sub- 
stance, the  same  bodies  shall  be  raised,  although  they  shall  be 
endued  with  different  qualities;  for  were  not  this  the  case,  it 
would  be  a  creation,  and  not  a  resurrection. 

At  the  resurrection,  the  bodies  of  believers  shall  be  raised  up 
in  glory.  By  this  we  are  to  understand,  that  they  shall  be  raised 
incorruptible,  glorious,  powerful,  and  spiritual. — 1  Cor.  xv.  42-44. 
They  shall  be  incorruptible;  they  shall  be  no  more  subject  to  dis- 
ease or  to  death.  They  shall  be  glorious;  no  defect  shall  be  observ- 
able in  them,  but  they  shall  be  full  of  splendour  and  brightness  ; 
for  they  shall  be  fashioned  like  unto  Christ's  glorious  body. — Phil, 
iii.  21.  They  shall  be  powerful;  they  shall  not  know  weariness, 
for  they  shall  be  girded  with  strength,  and  in  the  strength  of  the 
Lord  shall  they  go.  They  shall  be  spiritual;  they  shall  not  in- 
deed be  changed  into  spirits,  but  they  shall  be  endued  with  spi- 
ritual qualities ;  they  shall  be  of  a  very  refined  constitution ;  foi 


BENEFITS  OF  REDEMPTION  AT  THE  RESURRECTION.        151 

they  shall  hunger  no  more,  neither  thirst  any  more  ;  nor  will  they 
ever  sleep,  but  serve  God  day  and  night  in  the  heavenly  temple. 
— Rev.  vi.  15,  16. 

Obs.  169. — Believers  shall  he  openly  acknowledged  and  ac- 
quitted by  Christ  at  the  day  of  judgment. 

1.  They  shall  be  openly  acknowledged  or  owned  by  Christ  as 
his.  They  shall  be  owned  by  him,  not  in  the  presence  of  a  few, 
not  only  before  their  brethren,  but  before  many  witnesses,  before 
an  assembled  world,  before  devils,  and  before  God  and  the  holy 
angels. — Matt.  x.  32. 

2.  They  shall  be  acquitted  by  Christ,  the  judge  of  all.  They 
shall  be  acquitted,  not  only  from  every  false  aspersion  cast  upon 
them,  but  also  from  the  real  guilt  of  all  their  sins,  on  account  of 
their  interest  in  Christ  and  his  righteousness.  Neither  men,  nor 
devils,  nor  law,  nor  conscience,  shall  have  any  thing  to  prefer 
against  them,  which  shall  not  be  fully  answered  by  Jesus. — Rom. 
viii.  33,  34. 

There  are  several  other  benefits,  of  which  believers  shall  par- 
take in  the  day  of  judgment,  besides  those  above  mentioned. 
They  shall  be  gathered  together  from  all  quarters  of  the  earth  by 
the  angels, — Matt.  xxiv.  31 ;  they  shall  be  caught  up  together 
in  the  clouds  to  meet  the  Lord  Jesus,  who  will  descend  from  hea- 
ven with  a  shout, — 1  Thess.  iv.  16,  17 ;  they  shall  be  placed  at 
the  right  hand  of  Jesus, — Matt.  xxv.  33 ;  they  shall  be  invited 
by  Christ  to  take  possession  of  the  glorious  inheritance  prepared 
for  them, — Matt.  xxv.  34  ;  they  shall  sit  with  Christ  as  asses- 
sors in  judgment  on  fallen  angels  and  wicked  men. — 1  Cor.  vi.  2, 
3. 

Obs.  170. — Believers  shall  be  made  perfectly  blessed  in  the  full 
enjoyment  of  God  to  all  eternity. 

They  shall  be  made  perfectly  blessed,  or  they  shall  be  com- 
pletely delivered  from  all  sin  and  misery,  and  fully  possessed  of 
all  happiness.  Blessedness  consists  in  freedom  from  sin  and  sor- 
row, from  suffering  and  temptation,  and  from  all  evil  whatever. 
But  there  can  be  no  freedom  from  these  things  till  death ;  nor 
even  at  death  are  believers  perfectly  blessed,  for  before  this  can 
take  place,  the  soul  and  the  body  must  be  united  ;  and  when  these 
are  united,  they  shall  be  fully  satisfied.  "  When  Christ,  who  is 
their  life,  shall  appear,  then  shall  they  also  appear  with  him  in 
glory."— Col.  iii.  4. 

The  highest  degree  of  happiness  consists  in  the  full  enjoyment 
of  God,  the  chief  good. — Ps.  lxxiii.  25.  This  implies  that  be- 
lievers shall  have  the  glorious  presence  of  God  with  them, — Rev. 
xxi.  3 ;  that  they  shall  have  the  immediate  and  beatific  vision  of 
his  face, — Rev.  xxii.  4  ;  1  Cor.  xiii.  12 ;  1  John  iii.  2  ;  that  they 
shall  have  a  full  persuasion  and  sense  of  God's  love  to  them,  and 
perfect  love  in  their  hearts  to  him,  which  necessarily  results  from 


152       BENEFITS  OF  REDEMPTION  AT  THE  RESURRECTION. 

the  vision  of  God  in  heaven ;  and  that  they  shall  have  fulness  and 
exceeding  joy. — Ps.  xvi.  11  ;  Jude  24. 

And  this  full  enjoyment  of  God  by  believers  shall  continue 
through  all  eternity.  It  shall  be  without  interruption  and  with- 
out end. — 1  Thess.  iv.  17. 

Obs.  171. — At  the  last  day,  the  state  of  unbelievers  shall  be 
very  different  from  that  of  believers. 

In  the  day  of  judgment,  the  condition  of  the  wicked  will  be 
miserable  beyond  expression.  Their  bodies  shall  be  raised  from 
the  grave  by  Christ  as  their  offended  judge  ;  and  shall  De  endued 
with  strength  and  immortality,  only  to  render  them  capable  of 
eternal  misery.  They  shall  with  horror  behold  Christ  coming  in 
flaming  fire,  to  take  vengeance  upon  them. — Rev.  i.  7;  2  Thess. 
i.  7,  8.  They  shall  be  placed  before  the  judgment-seat  of  Christ, 
where  they  shall  be  judged  and  sentenced  to  eternal  punishment. 
— Rev.  xx.  11,  12  ;  Matt.  xxv.  41.  And  immediately  after  this, 
they  shall  be  driven  from  the  presence  of  the  Lord  into  hell, 
where  they  shall  be  punished  both  in  soul  and  body  throughout 
the  endless  ages  of  eternity. — Matt.  xxv.  46 ;  Rom.  ii.  8,  9 ;  Rev. 
xiv.  11. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  encouragement  which  be- 
lievers have  to  go  on  their  way  rejoicing.  2.  That  there  shall  be 
a  great  difference  between  the  righteous  and  the  wicked  at  the 
resurrection.  3.  That  believers  shall  soon  obtain  the  redemption 
of  their  bodies.  4.  The  happiness  resulting  from  confessing  Christ 
before  men,  and  the  danger  of  denyingliim.  5.  That  the  enemies 
of  believers  shall  in  due  time  have  their  reward.  6.  That  the 
saints  have  no  cause  to  fear  the  consequences  of  the  resurrection. 
7.  That  believers,  while  in  this  world,  can  enjoy  no  blessedness 
which  is  full.  8.  That  a  final  separation  shall  be  made  between 
the  righteous  and  the  wicked  at  the  day  of  general  judgment. 


PART  SECOND. 

THE  DUTY  WHICH  GOD  REQUIRES  OF  MAN. 


INTRODUCTION. 

Nature  of  Man's  Duty  in  General. 

3}.  39.— Mfat  ts  tf)e  tmtp  toijul)  (Sod  require^  of  man? 

The  duty  which  God  requireth  of  man,  is  obedience  to 
his  revealed  will. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  there  are  certain  duties  required  by  God  from  men. 
Deut.  x.  12. — "  And  now,  Israel,  what  doth  the  Lord  thy  God 
require  of  thee,  but  to  fear  the  Lord  thy  God,  to  walk  in  his  ways, 
and  to  love  him,  and  to  serve  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul." 

2.  That  the  sum  of  man's  duty  to  God  is  obedience.  1  Sam. 
xv.  22. — "  Behold,  to  obey  is  better  than  sacrifice,  and  to  hear- 
ken than  the  fat  of  rams." 

3.  That  the  extent  of  the  obedience  required  by  God  is  a  uni- 
versal obedience.  James  ii.  10. — "  Whosoever  shall  keep  the 
whole  law,  and  yet  offend  in  one  point,  he  is  guilty  of  all." 

4.  That  the  quality  of  the  obedience  required  from  man  is  a 
perfect  and  perpetual  obedience.  Matt.  xxii.  37. — u  Thou  shall 
love  the  Lord  thy  God,  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  mind." 

5.  That  the  only  rule  of  man's  obedience  is  the  revealed  will  of 
God.     Micah  vi.  8.  — u  He  hath  showed  thee,  O  man,  what  is 
good  ;  and  what  doth  the  Lord  require  of  thee,  but  to  do  justly 
and  to  love  mercy,  and  to  walk  humbly  with  thy  God." 

EXPLANATION. 

Obs.  172. — The  duty  which  God  requires  of  man  is  obedience. 

As  all  mankind  are  the  servants,  the  children,  and  the  subjects 
of  God  (that  is,  in  respect  of  obedience,  although  not  in  a  gracious 
sense),  all  men  are  equally  bound  to  obey  him. 


154  NATURE  OF  MAN'S  DUTY  IN  GENERAL. 

The  obligations  under  which  man  is  to  yield  that  obedience 
which  God  requires,  are  these  : — 

1.  Man  is  bound  to  obey  God,  because  he  is  his  creator,  pre- 
server, and  benefactor. 

2.  Man  is  bound  to  obey  God,  because  he  is  the  supreme  sove- 
reign Lord,  king,  and  lawgiver.  As  he  is  the  one  lawgiver  of 
all,  and  ours  in  particular,  having  committed  to  us  his  law,  we 
are  bound  to  receive  it  in  the  love  of  it,  and  to  make  it  appear 
that  we  have  not  received  it  in  vain. 

3.  Man  is  bound  to  obey  God,  because  this  is  the  chief  end  for 
which  man  was  made. 

4.  Man  is  bound  to  obey  God,  because  of  his  glorious  excellen- 
cies. Surely  they  must  be  blinded  to  the  excellencies  of  the  Di- 
vine nature,  who  see  nothing  in  God  why  he  should  be  loved. 
And  how  can  love  to  him  be  manifested  but  by  obedience  ? 

5.  Man  is  bound  to  obey  God  in  a  special  manner,  from  a  sense 
of  his  love  to  sinners  in  Jesus  Christ.  If  this  love,  which  passeth 
all  understanding,  has  no  effect  in  producing  an  unfeigned  obe- 
dience, nothing  whatever  will.  This  is  the  peculiar  motive  by 
which  the  friends  of  Jesus  are  actuated.  See  1  John  iv.  19 ;  2 
Cor.  v.  14,  &c. 

Obs.  173. — The  rule  of  man' 's  obedience  is  the  revealed  will  of 
God. 

The  will  of  God  is  either  secret  or  revealed. 

1.  God's  secret  will  respects  all  things  that  are  done  and  shall 
be  done ;  and  it  extends  even  to  sinful  actions,  which  he  permits 
and  overrules  to  his  own  glory.  This  is  the  rule  by  which  God 
himself  acts,  and  not  the  rule  of  man's  obedience. — Deut,  xxix. 
29. 

2.  God's  revealed  will  respects  those  things  which  may  and 
ought  to  be  done  ;  and  it  extends  only  to  those  things  which  are 
duty,  and  which  in  themselves  tend  to  his  glory.  This  is  that 
which  is  contained  in  the  Scriptures  of  the  Old  and  New  Testa- 
ments, and  is  the  only  rule  of  man's  obedience. — Micah  vi.  8. 

Obs.  174. — The  obedience  which  God  requires  of  man  is  uni- 
versal, perpetual,  perfect,  sincere,  inward,  and  willing  obedi- 
ence. 

1.  God  requires  universal  obedience.  Our  obedience  must 
have  respect  to  all  God's  commandments. — Ps.  cxix.  6.  They 
are  all  stamped  with  the  same  Divine  authority.     See  James  ii. 

0, 11. 

2.  God  requires  perpetual  obedience.  We  must  keep  God's 
law  continually. — Ps.  cxix.  44.  We  must  be  constant  and  steady 
in  our  obedience  to  the  will  of  God,  and  never  dare  to  act  con- 
trary to  it. 

3.  God  requires  perfect  obedience.  The  law  must  be  obeyed 
r^rfectly,  either  by  the  sinner  himself,  or  by  a  surety.     But  the 


OP  THE  MORAL  LAW.  156 

former  is  impossible ;  and  therefore  all  those  who  reject  Christ, 
the  only  surety  of  sinners,  must  assuredly  perish. 

4.  God  requires  sincere  obedience.  Without  sincerity,  or  when 
the  heart  is  not  engaged,  there  can  be  no  acceptable  obedience. 
Hypocritical  obedience  may  please  men,  but  it  cannot  please  God, 
who  is  the  searcher  of  hearts. 

5.  God  requires  inward  obedience  as  well  as  outward.  Hi3 
law  extends  to  the  thoughts  of  the  heart,  as  well  as  to  the  actions 
of  the  life. 

6.  God  requires  willing  obedience.  They  who  obey  the  law 
of  God  from  constraint,  and  not  willingly,  are  slaves^  and  not 
sons. 

INFEBENCES. 

From  this  subject  we  learn, — 1.  That  no  excuse  can  be  given 
why  man  should  not  obey  God.  2.  That  man  is  bound  to  obey 
God,  in  whatever  circumstances  he  may  be  placed.  3.  That  man 
ought  to  reverence  every  part  of  the  Word  of  God,  which  is  cal- 
culated to  point  out  his  duty  in  every  circumstance.  4.  That  God 
requires  the  obedience  of  the  hear^  as  well  as  external  obedience. 
5.  That  man  is  bound  by  the  law  of  God  as  long  as  he  lives  ; 
and  that  every  part  of  it  ought  to  be  regarded  by  him.  6.  That 
love  ought  to  be  the  great  motive  of  our  obedience.  7.  The  ne- 
cessity of  an  interest  in  Christ,  who  hath  magnified  the  law.  and 
made  it  honourable.  8.  That  man  is  not  left  to  act  in  the  matter 
of  obedience  according  to  the  dictates  of  his  own  mind.  9.  That 
it  is  the  honour  of  man  to  serve  the  Lord.  10.  The  happiness  of 
the  obedient,  and  the  misery  of  ^he  disobedient.     See  Isa.  iii.  10, 


CHAPTER  I. 

SECT.  I.— OF  THE  MORAL  LAW,  BINDING  ON  ALL  RATIONAL  CREA- 
TURES, AS  SUMMED  UP  IN  THE  TEN  COMMANDMENTS,  WHICH  ARB 
DIVIDED  INTO  TWO  TABLES: — THE  FIRST  COMPREHENDING  OUR 
DUTY  TO   GOD,   AND   THE   SECOND  OUR  DUTY  TO  MAN. 

Of  the  Moral  Law. 

48.  40.— mw  tJttj  tifftt  at  first  reueai  to  Jftart  tor  ttje 
rule  of  i)ta  obeotence? 

The  rule  which  God  at  first  revealed  to  man  for  his 
obedience,  was  the  moral  law. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  first  rule  of  obedience  was  given  to  man  in  the 


156  OF  THE  MORAL  LAW. 

constitution  of  his  nature.     Rom.  ii.  15. — "  Who  show  the  work 
of  the  law  written  on  their  hearts." 

2.  That  the  first  rule  of  obedience  given  to  man  in  the  consti- 
tution of  his  nature,  was  the  moral  law.  Gen.  i.  27. — "  God 
created  man  in  his  own  image."     See  also  Eccl.  vii.  29. 

3.  That  the  moral  law  is  universal  and  unchangeable.  Matt. 
v.  18. — "  Verily,  I  say  unto  you,  Till  heaven  and  earth  pass,  one 
jot  or  one  tittle  shall  in  nowise  pass  from  the  law,  till  all  be  ful- 
filled." 

EXPLANATION. 

Obs.  175. — The  laws  of  God  are  distinguished  into  natural 
and  positive.  * 

1.  The  natural  law,  or  law  of  nature,  is  that  necessary  and 
unalterable  rule  of  right  and  wrong,  founded  in  the  nature  of 
God  ;  and  by  which  all  men,  as  rational  creatures,  are  indispen- 
sably bound. — Rom.  ii.  14,  15. 

2.  Positive  laws  are  those  laws  or  institutions  which  depend 
upon  the  sovereign  will  and  pleasure  of  God  ;  and  which  he  might 
not  have  enjoined  if  he  had  pleased,  without  making  any  change 
in  his  nature.  Such  was  the  command  given  to  our  first  parents 
respecting  the  forbidden  fruit,  and  such  were  all  the  ceremonial 
precepts  enjoined  upon  the  Hebrews  under  the  Old  Testament 
dispensation. 

Obs.  176. — The  first  rule  of  obedience  given  to  man  in  the 
constitution  of  his  nature,  was  the  moral  law. 

It  is  here  supposed  that  man  has  always  been  under  a  law ;  for, 
being  a  rational  creature,  capable  of  knowing  and  obeying  the 
will  of  God,  and  owing  obedience  to  his  Creator  by  virtue  of  his 
natural  dependence  on  him,  it  behoved  him  to  be  always  under 
a  law. 

The  first  rule  of  obedience  which  God  gave  to  man,  was  the 
moral  laiv. 

Although  the  word  moral  has  literally  a  respect  to  the  manners 
of  men,  yet,  when  applied  to  the  law,  it  signifies  that  which  is 
perpetually  binding,  in  opposition  to  that  which  is  binding  only 
for  a  time. 

Of  the  moral  law  there  was  no  express  revelation  made  to 
Adam  in  his  state  of  innocence  ;  for  there  he  needed  none,  seeing 
it  was  interwoven  in  the  constitution  of  his  nature,  he  having 
been  created  after  the  image  of  God. — Eccl.  vii.  29.  When  it  is 
said,  then,  that  the  moral  law  was  the  rule  which  God  at  first  re- 
waled  to  man,  we  are  to  understand  by  this  expression,  that  the 
moral  law  was  so  distinctly  written  in  his  heart  and  impressed  in 
his  nature,  that  it  was  equal  to  an  express  revelation. 

But  the  moral  law  is  not  only  to  be  viewed  as  the  rule  of  our 
cbedience,  it  must  also  be  viewed  as  the  reason  of  it.    We  must 


OF  THE  MORAL  LAW.  157 

not  only  do  what  the  law  requires,  and  avoid  what  it  forbids,  but 
we  must  do  the  one,  for  this  very  reason,  that  God  commands  us 
to  do  it ;  and  we  must  -avoid  the  other,  for  this  very  reason,  that 
God  commands  us  to  avoid  it.     See  Lev.  xviii.  4,  5. 

Obs.  177. — The  moral  law  is  a  universal,  an  unchangeable,  a 
perfect,  and  a  spiritual,  holy,  just,  and  good  law. 

1.  The  moral  law  is  a  universal  law.  It  is  binding  on  all 
men,  at  all  times,  and  in  every  situation  in  which  they  can  be 
placed. — Rom.  ii.  14,  15. 

2.  The  moral  law  is  an  unchangeable  law.  "With  respect  to 
God,  indeed,  those  precepts  whicn  do  not  flow  absolutely  and 
immediately  from  his  nature,  may,  in  certain  cases,  be  altered  or 
changed,  provided  it  be  done  by  his  own  express  appointment. 
But  with  respect  to  man,  all  the  precepts  of  the  moral  law  are  of 
immutable  obligation,  and  none  of  them  can  be  dispensed  with  by 
him,  on  any  condition  whatever. — Matt.  v.  18. 

3.  The  moral  law  is  a  perfect  law.  It  comprehends  the  whole 
of  man's  duty  to  God,  to  his  neighbour,  and  to  himself. 

4.  The  moral  law  is  a  spiritual,  holy,  just,  and  good  law.  It 
is  spiritual,  inasmuch  as1  it  reaches  the  thoughts  ar.d  intents  of 
the  heart  ;  holy,  inasmuch  as  its  end  is  to  render  man  holy;  just, 
inasmuch  as  every  part  of  it  is  congenial  to  the  eternal  rules  of 
equity  and  justice ;  and  good,  inasmuch  as  it  is  designed  to  make 
man  good,  and  useful  to  his  neighbour  and  to  himself,  and  to 
make  him  honour  God. 

Obs.  178. — Righteousness  and  life  cannot  be  obtained  by  the 
moral  law. 

The  moral  law  was  indeed  revealed  at  first,  that  by  obedience 
to  it  man  might  be  justified;  but  now  it  is  not  revealed  for  that 
end ;  for  no  man  can  obey  it  perfectly,  so  as  to  obtain  justifica- 
tion by  it.  Since  the  first  transgression  of  man,  the  language  of 
Scripture  is,  "  By  the  deeds  of  the  law  there  shall  no  flesh  be 

J'ustified." — Rom.  iii.  20.  Had  it  been  possible  that  man  could 
lave  obtained  justification  by  the  law,  we  should  have  never 
heard  of  the  Son  of  God  "  appearing  in  the  likeness  of  sinful 
flesh,  and  putting  away  sin  by  the  sacrifice  of  himself." 

It  is  said,  indeed,  that  "  the  man  who  doeth  these  things  shall 
live  by  them  ;"  but  this  expression,  and  others  of  similar  import, 
are  only  designed  to  show  how  impossible  it  is  to  obtain  life  by 
the  moral  law;  and  to  lead  us  to  see  the  necessity  of  obtaining  it 
in  some  other  way  than  by  our  own  obedience. — Gal.  iii.  24, 

It  may  here  be  remarked,  that  when  it  is  said  that  believers 
are  "  not  under  the  law  but  uuder  grace"  (Rom.  vi.  14),  we  are 
to  understand  by  this  expression,  that  they  are  not  under  the  law 
as  a  covenant  of  works,  as  Adam  was,  to  be  justified  or  condemn- 
ed by  it ;  but  that  they  are  under  it  only  as  a  rule  of  life. 

o 


158  'OF  THE  MORAL  LAW. 

Obs.  179. — The  moral  law  may  be  viewed  in  three  forms, — 
as  a  law  of  nature,  as  a  covenant  of  works,  and  as  a  rule  of 
life. 

Firsts  It  may  be  viewed  as  a  law  of  nature,  antecedent  to,  and 
disengaged  from,  any  covenant  transaction  between  God  and 
man.     And  here  the  following  things  may  be  observed : — 

1.  God  imposed  it  as  a  creator  and  an  absolute  sovereign. 

2.  It  was  written  upon  man's  heart  at  his  creation. — Gen.  i. 
26  ;  Eccl.  vii.  29.  If  man  was  made  in  the  Divine  image,  power 
to  obey  the  law  must  have  been  created  with  him,  otherwise  he 
would  not  have  been  perfect  when  he  came  from  the  creating 
hand  of  God. 

3.  It  contained  no  positive  precept,  but  obliged  all  its  subjects 
to  believe  every  thing  which  God  should  reveal,  and  perform  every 
thing  which  he  should  command.     And  hence, 

4.  Its  subjects  not  being  confirmed  in  holiness  of  heart  and  life., 
it  implied  a  sanction  of  infinite  punishment  to  every  transgressor, 
as  the  due  reward  of  his  sin. 

5.  The  most  perfect  obedience  of  innocent  man  having  no  pro- 
per desert  before  God,  especially  of  eternal  happiness,  it  implied 
no  promise  of  any  such  reward,  or  that  men  should  ever  be  con- 
firmed under  it  as  an  easy  and  delightful  rule  of  life.  And 
hence, 

6.  It  did  not  admit  of  God's  accepting  any  thing  less  than  per- 
fect obedience.  This  is  evident  from  Rom.  vi.  23, — u  Death  is 
the  wages  of  sin."     See  Ezek.  xviii.  4. 

7-  -Ml  men,  as  rational  creatures,  were  subject  to  this  law ; 
it  having  been  written  on  man's  heart  at  his  creation. — Rom.  ii. 
14,  15. 

Second,  It  may  be  viewed  as  a  covenant  of  works  ;  in  which 
form  we  ought  to  be  well  acquainted  with  the  law  ;  for  it  is  in 
this  form  that  we  see  both  the  misery  of  those  who  are  under  it, 
and  the  happiness  of  those  who  have  been  delivered  from  it.  And 
here  the  following  things  may  be  remarked  : — 

1.  An  absolute  God,  condescending  to  friendship,  made  alliance 
and  familiarity  with  holy  and  perfect  man  ;  and  was  the  imposer 
of  it.     See  Gen.  ii.  17. 

2.  It  included  not  only  all  the  commands  of  the  law  of  nature, 
but  also  some  positive  institutions.     See  Gen.  ii.  16,  &c. 

3.  It  not  only  denounced  infinite  punishment  against  every 
transgressor  of  it,  but  also  promised  eternal  happiness  to  the  per- 
fect fulfiller  of  it. 

4.  It  binds  mankind,  not  only  as  authoritatively  imposed  by 
God  their  sovereign,  but  also  as  accepted  by  themselves,  in  their 
own  self-engagement  to  fulfil  it.  See  Gen.  iii.  2,  3  ;  where  we 
find  that  our  first  parents  agreed  to  the  condition,  and  acquiesced 
in  the  threatening. 


OF  THE  MORAL  LAW.  J  59 

5.  The  original  scope  and  end  of  it  was,  that  man  might  obtain' 
eternal  life  by  his  own  obedience  as  its  condition.     See  Rom.  vii. 
10,  and  x.  5. 

6.  As  it  did  not  admit  of  God's  accepting  any  obedience,  but 
that  which  was  absolutely  perfect  and  answerable  to  all  its  de- 
mands ;  so  the  acceptance  of  the  fulniler's  person  depended  on 
the  acceptance  of  his  obedience. 

7.  In  consequence  of  God's  making  this  law-covenant  with 
Adam,  all  his  natural  descendants,  while  in  their  natural  state, 
are  under  it  before  God.     See  $ph.  ii.  3 ;  Rqki.  /ix.  30,  &<j, 

Third,  It  may  be  viewed  as  the  law  of  Cfkist,  or  as  a^ule  of 
life.     And  here  the  following  things  may  be  jsbserved  ;f- 

1.  It  has  the  whole  authority  of  God,  as  a  creator* and  sove- 
reign, as  well  as  a  redeemer,  giving  it  a  binding  force.  See 
Matt.  v.  48  ;  1  Pet.  i.  18. 

2.  It  proceeds  immediately  from  Jesus  Christ,  God-man,  Me- 
diator; and  from  God,  as  our  creator  and  sovereign,  as  recon- 
ciled and  dwelling  in  him.  See  1  Cor.  ix.  21  ;  Gal.  vi.  2 ;  9 
Cor.  v.  19,  &c. 

3.  Its  precepts  are  the  very  same  as  those  of  the  covenant  of 
works,  and  demand  the  same  perfection  of  obedience.  See  Matt. 
xxii.  36,  &c. ;  Phil.  iv.  8.  For  if  the  law  of  Christ  did  not  de- 
mand the  same  perfection  of  obedience,  it  would  be  changeable  in 
its  demands ;  and,  consequently,  would  cease  to  be  an  exact 
transcript  of  the  Divine  nature. 

4.  The  subjects  of  it  being  fully  and  irrevocably  instated  in  the 
favour  of  God,  and  entitled  to  eternal  life  in  Christ,  it  has  no 
sanction  of  judicial  rewards  and  punishments.  See  John  v.  24; 
Rom.  v.  21,  and  viii.  J,  33,  &c. 

5.  The  end  which  God  had  in  view  in*  giving  this  law,  is  dif- 
ferent from  that  which  was  proposed  in  giving  the  law  as  a  cove- 
nant of  works.  The  end  which  he  had  in  view,  in  giving  the  law 
as  a  covenant  of  works,  was,  that  life  might  be  obtained  by  it,  and 
that  his  favour  might  be  procured  as  a  judge,  and  also  a  title  to 
happiness.  But  the  end  which  he  had  in  view  in  giving  it  as  a 
rule  of  life,  was  to  direct,  and  to  "bind,  and  to  excite  believers  in 
Christ  to  improve  their  full  and  irrevocable  justification,  and  be- 
gun possession  of  eternal  life,  in  cordial  gratitude  to  him,  and  also 
in  preparation  for  complete  salvation  ;  so  that  their  obedience,  in 
its  highest  view,  is  a  part  of  their  happiness  here,  as  well  as  it 
will  be  hereafter.  See  Luke  i.  74,  &c. ;  Rom.  vii.  4,  &c. ;  Heb. 
xii.  28 ;  1  Pet.  ii.  9  ;  Gal.  ii.  19. 

6.  It  supposes  all  its  subjects  to  have  already  full  strength  and 
sufficient  motives  and  encouragement  in  Christ ;  and  although 
it  required  perfect  obedience  from  Christ,  yet  it  admits  of  God's 
accepting  the  imperfect  "  obedience  of  faith :"  but  this  is  not  to 
be  viewed  as  the  ground  of  the  believer's  acceptance,  or  what  is 
called  the  condition  of  eternal  life ;  but  only  as  a  fruit  of  his  union 


)60  OF  THE  MORAL  LAW. 

with  Christ,  and  an  evidence  of  his  being  fully  accepted  in  him. 
See  Eph.  i.  6  ;  Rom.  xii.  1 ;  1  Cor.  xv.  58. 

7.  All  believers,  and  they  alone,  are  the  subjects  of  this  law  o 
Christ ;  for  they  who  are  not  in  Christ,  are  still  in  a  natural  state, 
and  consequently  under  the  law  as  a  covenant  of  works.     See  1 
Cor.  ix.  21 ;  Gal.  vi.  2. 

Obs.  180. — The  moral  law  is  of  use — to  all  men  in  general,  to 
unregenerate  men,  and  to  believers. 

First,  The  moral  law  is  of  use  to  all  men  in  the  following  re- 
spects : — 

1.  To  teach  them  their  duty  to  God,  to  their  neighbour,  and  to 
themselves ;  and  to  bind  them  to  it  by  the  infinite  authority  of 
God. — Micah  vi.  8. 

2.  To  discover  to  them  the  holiness,  the  equity,  and  the  good- 
ness of  the  nature  and  works  of  God. — Rom.  vii.  12. 

3.  To  restrain  them  from  sin,  and  to  encourage  them  to  holi- 
ness.— Ps.  xix.  11 ;  Isa.  i.  19  ;  Ezek.  xviii. ;  Deut.  iv.  and  xxx. 

4.  To  convince  them  of  their  sinfulness,  and  their  misery  on 
account  of  sin,  and  of  their  utter  inability  to  recover  themselves 
by  keeping  the  commandments. — Rom.  v.  20,  iii.  19,  &c,  anC 
vii.  8,  &c. 

5.  To  show  them  their  need  of  Christ,  and  of  his  righteousness 
and  grace ;  and  to  excite  them  to  apply  them  to  their  souls. — Gal 
iii.  24. 

Second,  The  moral  law  is  of  use  to  unregenerate  men  in  the 
following  respects : — 

1.  To  convince  and  awaken  their  consciences. 

2.  To  denounce  the  wrath  of  God  against  their  sins,  and  thu 
to  affect  them  with  a  deep  sense  of  it.— Rom.  ii.  8,  9. 

3.  To  bridle  the  rage  of  their  lusts. — 1  Tim.  i.  9. 

4.  To  drive  them,  when  convinced  of  their  sin  and  misery, 
and  their  inability  to  recover  themselves,  to  Jesus  Christ  as  their 
almighty  Saviour. — Gal.  iii.  24;  Rom.  x.  4. 

5.  To  fix  in  their  consciences  a  deep  sense  of  their  having 
those  very  characters  of  sinfulness  and  misery,  by  which  men  are 
particularly  invited  to  receive  Jesus  Christ  and  his  salvation. — 1 
Tim.  i.  15;  Isa.  xlvi.  12,  lv.  2,  &c,  and  lxv.  1,  &c;  Matt.  ix. 
13,  xi.  28,  and  xviii.  11;  Prov.  i.  22 ;  Jer.  iii.  1,  &c. 

6.  To  consign  them  to  redoubled  damnation  if  they  reject 
Jesus  Christ.  For  by  the  law  all  are  condemned  already  ;  and 
if  they  still  continue  in  unbelief,  they  are  condemned  in  this 
way  too ;  so  that  they  are  doubly  condemned,  and  no  remedy 
awaits  them. — John  iii.  18, 36;  Heb.  ii.  3,  and  x.  26,  &c;  Matt. 
xi.  20,  &c. 

Third,  The  moral  law  is  of  use  to  believers  in  the  following 
respects : — 

I.  To  show  them  what  Christ,  from  love  to  their  souls,  did 


OP  THE  MORAL  LAW.  161 

and  suffered  in  their  stead. — Gal.  iii.  13,  and  ir.  4,  5;  Bom. 
viii.  3,  &c. 

2.  To  show  them  their  inexpressible  deficiency  in  holiness. 

3.  To  instruct  them  what  grateful  service  they  owe  to  Christ 
and  his  Father,  and  at  what  perfection  of  holiness  they  ought 
always  to  aim. — Phil.  iii.  8,  9]  1  Tim.  i.  5;  2  Cor.  vii.  1;  1  Pet. 
i.  13,  &c;  2  Pet.  i.  5,  &c. ;  Matt.  v.  48. 

4.  To  attest  the  truth  of  their  begun  sanctification,  and  to 
comfort  them  as  Israelites  indeed,  who  walk  in  the  law  of  the 
Lord  after  the  inward  man  of  implanted  grace. — 1  John  iii.  14  ; 
2  Cor.  i.  12. 

Obs.  181. — Besides  the  moral  law,  there  are  other  laws, — 
namely,  the  ceremonial  and  judicial,  which  God  gave  to  his 
people  of  old  as  the  rule  of  their  oledience. 

1.  The  ceremonial  law  was  a  system  of  positive  precepts,  con- 
cerning the  external  worship  of  God;  chiefly  designed  to  typify 
Christ  as  then  to  come,  and  to  lead  them  to  the  knowledge  of  the 
way  of  salvation  through  him. — Heb.  x.  1.  (This  law  is  not 
obligatory  under  the  New  Testament  dispensation ;  for  although 
the  Divine  truths  represented  by  these  ceremonies,  which  were 
instituted  by  God  himself,  are  unchangeably  the  same;  yet  the 
observation  of  the  ceremonies  themselves  was  abrogated  by  the 
death  and  satisfaction  of  Christ,  in  which  they  were  fully  accom- 
plished.— John  i.  17.  That  the  ceremonial  law  was  abolished 
oy  Christ,  is  evident  from  the  destruction  of  the  temple  of  Jeru- 
salem, in  which  alone  it  was  lawful  to  offer  sacrifices.  God  would 
have  never  permitted  this  to  have  taken  place,  if  these  ceremo- 
nial institutions  had  been  to  subsist  after  the  death  of  Jesus 
Christ,  of  whom  it  was  predicted,  that  he  should  "  cause  the 
sacrifice  and  the  oblation  to  cease." — Dan.  ix.  27.  See  also  Jer. 
iii.  16. 

2.  The  judicial  law  was  that  body  of  laws  given  by  God  for 
the  government  of  the  Jews,  partly  founded  in  the  law  of  nature, 
and  partly  respecting  them  as  they  were  a  nation  distinct  from 
all  others.  See  Lev.  xxv.  13;  Exod.  xxiii.  11;  Numb.  xxx. 
15 ;  Deut.  xvi.  16.  As  far  as  this  law  respects  the  peculiar  con- 
stitution of  the  Hebrew  nation,  it  is  entirely  abrogated  ;  but,  as 
far  as  it  contains  any  statute  founded  in  the  law  of  nature  com- 
mon to  all  nations,  it  is  still  obligatory. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  seeing  God  is  man's 
Sovereign,  man  ought  to  obey  him.  2.  That  no  law  can  bind,  oi 
ought  to  bind  the  conscience,  but  the  moral  law.  3.  That  man 
is  inexcusable,  if  he  obey  not  the  moral  law,  which  is  revealed 
to  him.  4.  The  danger  of  trusting  in  our  own  obedience  for 
justification  and  life.  5.  The  necessity  of  an  interest  in  hirtj 
who  has  obeyed  the  law  in  every  part,  and  who  alone  can  deliver 

Q2 


162        -  OF  THE  SUMMARY  OF  THE  MORAL  LAW. 

from  its  curse.  6.  That  we  have  great  reason  to  humble  our- 
selves under  the  mighty  hand  of  God ;  seeing  we  have  sinned 
times  and  ways  without  number.  7.  That  man  is  fallen  from 
his  first  state.  8.  That,  considering  circumstances,  the  way  to 
life  was  easy  under  the  first  covenant.  9.  The  misery  of  sinners 
in  a  natural  state ;  seeing  they  are  still  under  the  law  as  a  cove- 
nant of  works.  10.  The  happiness  of  believers  in  Christ;  for  they 
are  now  delivered  from  the  law  as  a  covenant.  11.  That  there 
is  only  one  way  to  the  Father ;  the  way  by  working  being  for 
ever  shut  up.  12.  The  advantages  and  obligations  of  those  who 
are  in  Christ.  13.  That  Christ  is  the  only  refuge  for  sinners. 
14.  The  necessity  of  faith  and  repentance.  15.  That  salvation 
is  wholly  by  grace ;  and  that  Christ  is  our  salvation.  16.  That 
the  obedience  of  believers  is  an  evidence  of  their  election  by  God, 

Of  the  Summary  of  the  Moral  Law. 

4£.  41 . — SSlijcre  is  tije  J^loral  Eato  attmmarilg  tempt** 
ijentJefc  ? 

The  Moral  Law  is  summarily  comprehended  in  the 
Ten  Commandments. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  moral  law  is  fully  contained  in  the  Scriptures.  2. 
Tim.  iii.  16,  17. — "  All  Scripture  is  given  by  inspiration  of  God, 
and  is  profitable  for  doctrine,  for  reproof,  for  correction,  for  in- 
struction in  righteousness  ;  that  the  man  of  God  may  be  perfect, 
thoroughly  furnished  unto  all  good  works." 

2.  That  there  are  summaries  of  the  moral  law.  Rom.  xiii. 
9. — "  If  there  be  any  other  commandment,  it  is  briefly  com- 
prehended in  this  saying,  Thou  shalt  love  thy  neighbour  as 
thyself." 

3.  That  the  sum  of  the  moral  law  is  contained  in  the  Ten  Com- 
mandments. Deut.  x.  4. — *4  He  wrote  on  the  tables,  according 
to  the  first  writing,  the  Ten  Commandments,  which  the  Lord 
spake  unto  you  in  the  mount."    See  also  Matt;  xix.  17,  &c. 

EXPLANATION. 

Obs.  182. — The  Ten  Commandments  were  written  by  the  finger 
of  God  himself  on  two  tables  of  stone,  and  delivered  by  him  to 
the  Israelites  from  Mount  Sinai  with  an  audible  voice,  accom- 
panied with  great  terror. 

1.  They  were  written  immediately  by  God  himself  on  two 
tables  of  stone.  This  was  done  twice.  The  first  two  tables 
having  been  broken  by  Moses,  on  occasion  of  the  Israelites* 
idolatry,  God  condescended  to  write  on  other  two  tables  the 
game  words  that  he  wrote  on  the  former  two. — Exod.  xxxii.  16, 


OF  THE  SUMMARY  OF  THE  MORAL  LAW.  163 

and  xxxiv.  1.  These  last  two  tables  were  hewn  by  Moses,  the 
typical  mediator,  and  laid  up  in  the  ark.  This  was  intended  to 
show,  that,  although  the  covenant  of  works,  made  with  the  first 
Adam,  was  violated  by  him,  yet  it  was  fulfilled  in  every  respect 
by  Jesus  Christ  the  true  Mediator.  The  Ten  Commandments 
were  written  on  stone,  to  intimate  the  perpetuity  and  eternal 
obligation  of  the  moral  law. — Ps.  iii.  8. 

2.  They  were  delivered  by  God  from  Mount  Sinai  with  an 
audible  voice,  accompanied  with  great  terror.  They  were  given 
in  a  very  solemn  manner,  with  dread  and  awful  majesty;  and 
the  promulgation  of  them  was  accompanied  with  thunder  and 
lightning ;  and  hence  the  law  is  called  a  fiery  law.  All  this 
showed  how  vain  it  was  for  sinners  to  expect  life  by  the  works  of 
the  law;  and  hence  it  also  pointed  out  the  necessity  of  a  Mediator. 

The  law  was  thus  given  and  renewed  for  the  following  reasons : 
—1.  To  confirm  the  natural  law.  2.  To  correct  the  same  in 
those  things  in  which  it  was  corrupted  by  the  fall,  and  supply  its 
defects.  The  law  of  nature  is  defective ;  because  it  cannot  dis- 
cover to  man  the  cause  of  all  his  misery,  nor  the  evils  that  reign 
in  his  heart ;  because  natural  judgment  is  perverted,  so  that  it  is 
ready  to  call  good  evil,  and  evil  good ;  because  it  does  not  drive 
men  from  themselves  to  the  only  remedy.  3.  To  supply  what 
was  wanting  in  the  law  of  nature,  or  what  was  defaced  by  sin. 
And,  4.  To  convince  men  of  their  inability  to  yield  that  obedi- 
ence which  it  requires,  and  thus  to  lead  them  to  see  the  necessity 
of  a  Mediator  to  satisfy  the  law,  both  with  respect  to  its  com- 
mands and  its  penalty. 

Obs.  183. — The  moral  law,  which  is  fully  contained  in  the 
Scriptures,  is  summarily  comprehended  in  the  Ten  Command- 
ments. 

To  be  summarily  comprehended,  is  to  be  briefly  summed  up 
in  a  few  words,  and  these  words  so  well  chosen,  that  they  com- 
prehend much  more  than  they  express.     See  Rom.  xiii.  9. 

The  Ten  Commandments  comprehend  the  moral  law,  or  the 
whole  duty  of  man — all  that  he  is  to  believe,  and  all  that  he  is 
to  practise.  There  is  nothing  commanded  or  forbidden  by  God, 
which  is  not  implied  in  some  one  or  other  of  the  Ten  Command- 
ments. 

That  the  Ten  Commandments  are  a  summary  of  the  whole 
Word  of  God,  with  respect  both  to  faith  and  practice,  will  be 
evident,  if  we  consider  them  as  they  were  promulgated  by  God 
from  Mount  Sinai : — 

I.  The  First  Commandment  shows  that  there  is  no  god  besides 
the  living  and  true  God ;  that  this  God  is  to  be  worshipped ;  and 
that  Divine  worship  is  to  be  given  to  none  else.  It  also  shows 
that  faith  in  this  God  is  absolutely  necessary ;  and  that  we  are 
bound  to  receive  whatever  he  hath  been  pleased  to  reveal ;  for, 


164  OP  THE  SUMMARY  Otf  THE  MORAL  LAW. 

if  we  do  not  believe  what  he  hath  revealed,  we  do  not  acknow- 
ledge him  to  be  God. 

II.  The  Second  Commandment  also  shows  us  the  object  of 
worship;  but  it  also  points  out  the  necessity  of  giving  to  God 
that  glory  which  is  due  unto  his  name ;  which  is  done  by  wor- 
shipping him  as  he  hath  appointed  in  his  Word,  by  receiving  all 
his  ordinances,  and  by  preserving  them,  as  he  hath  enjoined, — not 
falsifying  them,  or  mixing  them  with  the  foolish  inventions  of 
the  human  mind. 

III.  The  Third  Commandment  respects  the  name  of  God;  and 
points  out  the  use  which  we  ought  to  make  of  it,  and  of  the 
various  venerable  attributes  ascribed  to  him  in  Scripture, — that 
as  they  are  holy,  so  they  ought  to  be  kept  holy;  and  also  the 
right  use  of  all  his  ordinances,  of  his  Word,  and  of  his  works. 

IV.  The  Fourth  Commandment  shows  us  that  a  particular 
portion  of  our  time  is  to  be  devoted  to  the  service  of  God, 
namely,  that  day  which  he  hath  called  by  his  own  name;  and 
that  it  ought  to  be  kept  holy  in  all  manner  of  conversation,  and 
spent  in  the  public,  and  private,  and  secret  duties  of  religion. 

V.  The  Fifth  Commandment  shows  us  the  manner  in  which 
we  are  to  perform  the  various  duties  which  are  incumbent  upon 
us  in  the  various  relations  in  which  we  are  placed ;  whether  we 
view  ourselves,  with  respeot  to  others,  either  as  superiors,  or 
inferiors,  or  equals.  To  this  commandment  are  referred  relative 
duties  of  every  kind. 

VI.  The  Sixth  Commandment  not  only  requires  an  abstinence 
from  open  and  avowed  murder,  but  also  shows  us  the  necessity 
of  using  eveiy  means  for  the  preservation  of  our  own  life  and  of 
the  life  of  our  neighbour. 

VII.  The  Seventh  Commandment  requires  every  means  to  be 
used  by  us,  that  the  chastity  both  of  ourselves  and  others  may  be 
preserved  in  heart,  speech,  and  behaviour;  and  that  nothing  may 
be  done  in  this  respect  which  dishonours  God,  and  which  warreth 
against  the  soul. 

VIII.  The  Eighth  Commandment  requires  "honesty  in  every 
respect ;  and  the  use  of  every  lawful  means  of  procuring  and 
furthering  the  wealth  and  outward  estate  both  of  ourselves  and 
others. 

IX.  The  Ninth  Commandment  shows  the  necessity  of  main- 
taining and  promoting  the  truth  among  men;  and  of  speaking 
the  truth,  and  nothing  but  the  truth,  when  lawfully  called  to  d'd 
so,  especially  in  bearing  witness. 

X.  The  Tenth  Commandment  shows  the  necessity  of  contend 
ment  in  the  various  stations  in  which  we  may  be  placed  in  the 
providence  of  God ;  and  of  not  envying  others  on  account  of  their 
prosperity;  and  it  also  requires  us  to  have  and  to  maintain  a  right 
and  charitable  disposition  towards  our  neighbour  and  all  that  he 
hath. 


OF  THE  SUMMARY  OF  THE  MORAL  LAW.  165 

Obs.  184. — That  the  Ten  Commandments  may  be  properly 
understood^  that  we  may  know  the  extent  of  our  duty,  and  that 
the  lata  may  not  be  derived  of  its  due,  various  rules  are  neces- 
sary to  be  observed. 

1.  The  law  is  perfect,  and  binds  every  one  to  full  conformity 
in  the  whole  man  to  the  righteousness  thereof,  and  to  entire  obe- 
dience for  ever;  so  as  to  require  the  utmost  perfection  of  every 
duty,  and  to  forbid  the  least  degree  of  every  sin. — Ps.  xix.  7. 

2.  The  law  is  spiritual ;  and  so  reacheth  the  understanding,  the 
will,"  and  the  affections,  and  all  the  other  powers  of  the  soul ; 
as  well  &&  words,  and  works,  and  gestures.  See  Rom.  vii.  14 ; 
1  Tim.  i.  5. 

3.  One  and  the  same  thing,  in  different  respects,  is  required  or 
forbidden  in  several  commandments. 

4.  Where  a  duty  is  commanded,  the  contrary  sin  is  forbidden; 
and  where  a  sin  is  forbidden,  the  contrary  duty  is  commanded. 
Where  a  promise  is  annexed,  the  contrary  threatening  is  in- 
cluded ;  and  where  a  threatening  is  annexed,  the  contrary  promise 
is  inci uded. 

5.  What  God  forbids  is  at  no  time  to  be  done;  what  he  com- 
mands is  always  our  duty ;  and  yet  every  particular  duty  is  not 
to  be  done  at  all  times. 

6.  Under  one  sin  or  duty,  all  those  of  the  same  kind  are  for- 
bidden or  commanded ;  together  with  all  the  causes,  means,  occa- 
sions, and  appearances  thereof,  and  provocations  thereunto. 

7.  What  is  forbidden  or  commanded  to  ourselves,  we  are  bound, 
according  to  our  places,  to  endeavour  that  it  may  be  avoided  or 
performed  by  others,  according  to  the  duty  of  their  places. 

8.  In  what  is  commanded  to  others,  we  are  bound,  according 
to  our  places  and  callings,  to  be  helpful  to  them;  and  to  beware 
of  partaking  with  others  in  what  is  forbidden  them. 

To  these  rules,  which  are  given  in  the  Larger  Catechism,  the 
following  one  may  be  added  : — 

The  duties  of  the  First  Table  of  the  law,  or  those  which  we 
owe  to  God,  are  of  greater  importance  than  the  duties  of  the 
Second  Table,  or  those  which  we  owe  to  man.  Our  love  to  God 
can  be  discovered  to  be  supreme,  only  by  preferring  him  above 
our  chief  joy — by  loving  him  above  every  earthly  consideration. 
Whatever  duties,  then,  we  are  commanded  to  perform  to  our 
neighbour,  those  which  we  owe  to  God  must  be  preferred;  and 
when  his  glory  is  concerned,  we  must  not  hesitate  a  moment 
what  we  should  do.  What  regards  ourselves  must  also  be  omit- 
ted, when  the  glory  of  God  is  concerned;  for,  if  we  loue  our  life 
for  his  sake,  we  shall  find  it;  but  if  we  seek  to  preserve  it,  when 
he  calls  for  it,  we  shall  lose  it. — Matt.  x.  39. 

INFERENCES. 

From  this  subject  we  learn, — 1,  That  we  may  know  our  duty; 


166  SUM  OF  THE  TEN  COMMANDMENTS. 

and  that  we  are  without  excuse,  if  we  honour  not  the  Ten  Com- 
mandments with  an  unreserved  obedience.  2.  That,  seeing  we 
have  the  Scriptures,  we  ought  to  seek  after  the  knowledge  of  our 
duty  more  and  more,  that  we  may  become  more  and  more  holy. 
3.  That,  seeing  the  law  is  so  clearly  revealed,  the  sin  of  those  who 
trample  it  under  foot  is  highly  aggravated.  4.  That  the  God  who 
gave  this  law,  is  full  of  glorious  majesty.  5.  That  the  disobedient 
shall  not  escape  the  curse  of  the  law,  if  they  go  on  still  in 
their  trespasses.  6.  That  Jesus  alone  is  the  hope  of  the  sinneT; 
for  he  hath  magnified  the  law  and  made  it  honourable.  7.  Thai 
all  may  deem  a  Saviour  from  the  curse  of  the  law  an  unspeakable 
blessing;  for  to  him  they  may  go,  and  they  shall  be  saved.  8. 
The  character  of  the  law,  and  the  necessity  of  obedience,  and 
consequently  of  Jesus  Christ.  9.  That  the  law  of  God  is  beauti- 
fully harmonious  in  every  part  of  it.  10.  That  God  is  a  rewarder 
of  those  who  love  him,  as  well  as  a  just  God  to  the  workers  of 
iniquity.  11.  The  necessity  of  shunning  every  sin  whatever. 
12.  That  all  ought  to  take  heed,  lest  they  be  ensnared  by  sin,  or 
by  the  means  which  lead  to  the  commission  of  it.  13.  That  we 
are  in  part  our  brother's  keeper,  and  ought  not  to  suffer  sin  upon 
him.  14.  That  God  is  the  object  of  our  supreme  regard,  and  that 
we  do  not  glorify  him  if  we  do  not  act  accordingly. 

Sum  of  the  Ten  Commandments. 

<&.  42.— 32Ii)at  is  ttje  £um  of  tije  Zen  ^ommanlmtents  ? 

The  sum  of  the  Ten  Commandments  is,  to  love  the 
Lord  our  God  with  all  our  heart,  with  all  our  soul, 
with  all  our  strength,  and  with  all  our  mind ;  and  our 
neighbour  as  ourselves. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  whole  of  man's  obedience  is  comprehended  in  love. 
Rom.  xiii.  10. — "  Love  is  the  fulfilling  of  the  law." 

2.  That  the  first  great  object  of  our  love  is  the  Lord  our  God. 
Matt.  xxii.  37,  38.—"  Thou  shalt  love  the  Lord  thy  God.— This 
is  the  first  and  great  commandment." 

3.  That  our  love  to  God  must  be  supreme.  Matt.  xxii.  37. — 
"  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  mind." 

4.  That  ourselves  and  our  neighbour  constitute  the  next  object 
of  our  love.  Matt.  xxii.  39. — "  The  second  is  like  unto  it,  Thou 
shalt  love  thy  neighbour  as  thyself." 

EXPLANATION. 

Obs.  185. — The  first  and  principal  subject  of  the  Ten  Com- 
mandments, is  love  to  the  Lord  our  God. 


SUM  OF  THE  TEN  COMMANDMENTS.  167 

The  nature  of  that  love  which  we  owe  to  God,  may  be  seen 
from  the  following  things : — 

1.  Love  to  God  must  be  cordial  and  affectionate.  We  must 
love  him  with  all  our  hearty  or  with  all  our  affections. — Ps.  cxix. 
10;  1  Tim.  i.  5. 

2.  Love  to  God  must  be  ardent  and  vigorous.  We  must  love 
him  with  all  our  strength,  or  with  all  the  exertion  and  persever- 
ance of  which  we  are  capable.  Love  may  be  sincere,  although 
not  most  intense;  and  this  the  gospel  may  accept,  but  the  law 
requires  perfection  in  degree. 

6.  Love  to,  God  must  be  supreme.  We  must  love  him  with 
all  our  soul,  and  with  all  our  mind,  or  with  all  the  powers  of 
our  mind,  and  all  the  inclinations  of  our  will.  We  must  not 
only  love  nothing  more  than  God,  but  we  must  love  nothing  so 
much  as  God,  or  equally  with  him ;  for  this  would  be  to  have 
more  gods  than  one. — Matt.  x.  37 ;  Luke  xi v.  26 ;  Ps.  lxxiii.  25 ; 
Isa.  xxvi.  8,  9. 

4.  Love  to  God  must  be  purely  for  himself;  or,  in  other 
words,  on  account  of  the  glorious  excellencies  of  his  nature.  We 
are  indeed  to  love  him  as  our  benefactor;  but  we  must  love  him 
chiefly  for  his  excellencies ;  such  as  his  truth,  holiness,  justice, 
and  mercy,  &c. — Cant.  i.  3. 

5.  Love  to  God  must  be  an  intelligent  love,  or  a  love  of  which 
we  understand  the  cause.  We  must  have  some  knowledge  of 
God;  for  without  this  we  cannot  love  him;  and  the  more  that  we 
know  respecting  him,  the  greater  cause  we  shall  have  to  love 
him,  and  the  more  we  will  love  him.  See  Mark  xii.  33 ;  Ps. 
ix.  10. 

6.  Love  to  God  must  be  an  active  love.  It  must  appear  ge- 
nuine, by  doing  all  things  to  his  glory ;  by  making  an  unreserved 
surrender  of  the  whole  man  to  him,  to  be  for  him  and  not  for  an- 
other ;  and  by  presenting  the  body  a  living  sacrifice  to  him,  which 
is.  a  reasonable  service. — 1  John  iii.  18. 

The  best  evidence  of  love  to  God,  or  of  a  due  regard  to  the 
duties  of  the  first  table  of  the  law,  is  love  to  man,  or  the  perfor- 
mance of  the  duties  of  the  second  table  of  the  law.  See  1  John 
iv.  20,  21 ;  John  xiii.  35. 

Obs.  186. — The  second  subject  of  the  Ten  Commandments  is 
love  to  our  neighbour  and  ourselves. 

By  our  neighbour  we  are  to  understand  all  mankind,  whether 
high  or  low,  rich  or  poor,  good  or  bad,  saint  or  sinner,  friend  or 
foe,  known  or  unknown, — all,  in  a  word,  to  whom  in  any  way 
we  may  be  useful  in  promoting  their  happiness  here  or  hereafter 

The  nature  of  that  love  which  we  owe  to  our  neighbour  wiL 
be  evident  from  the  following  things : — 

1.  We  must  love  all  men  in  general  with  a  love  of  bencvo' 
lence;  or,  we  must  wish  or  desire  all  good  to  them;  and  this 


168  SUM  OF  THE  TEN  COMMANDMENTS. 

is  evidenced  by  praying  for  all  men,  that  they  may  be  saved ;  that 
not  only  ourselves,  but  that  all  may  see  the  salvation  of  God. 

2.  We  must  love  all  men  with  a  love  of  beneficence;  or,  we 
must  do  them  all  the  good  we  can,  both  with  respect  to  their  bo- 
dies and  their  souls. — Gal.  vi.  10  ;  1  John  iii.  18. 

3.  We  must  manifest  our  love  to  our  neighbour,  by  esteeming 
him  according  to  his  worth  or  merit.  Whatever  gift  any  one 
possesses,  we  are  to  esteem  him  on  account  of  it;  for  **  every 
good  and  perfect  gift  cometh  down  from  the  Father  of  lights." 

4.  We  must  in  a  special  manner  love  the  saints,  who  are  "  the 
household  of  faith,"  and  "  the  excellent  ones  of  the  earth  ;"  and 
these  ought  to  be  loved  with  a  love  of  complacency  and  delight. 
See  Gal.  vi.  10 ;  Ps.  xvi.  3. 

5.  With  respect  to  our  enemies,  we  are  not  to  do  to  them  as 
they  do  to  us.  If  they  hate  us,  we  must  love  them  ;  if  they  curse 
us,  we  must  pray  for  them ;  if  they  do  us  hurt,  we  must  forgive 
them ;  and  if  they  say  all  manner  of  evil  against  us  falsely,  we 
must  bless  and  not  curse  them.     See  Matt.  v.  43,  44. 

With  respect  to  the  manner  in  which  we  must  love  others,  it 
is  said,  that  we  are  to  love  our  neighbour  as  ourselves, — that  is, 
as  truly  and  sincerely  as  we  love  ourselves. — Matt.  vii.  12. 

We  may  here  make  a  remark  respecting  the  following  injunc- 
tion of  the  Apostle  Paul :  "  In  lowliness  of  mind,  let  each  esteem 
another  better  than  himself." — Phil.  ii.  3.  The  meaning  of  this 
injunction  is,  that  we  are  not  to  boast  of  ourselves  on  account  of 
any  thing  which  we  possess.  If  we  differ  from  others,  it  is  wholly 
owing  to  the  grace  of  God ;  for  it  is  he  who  maketh  one  to  differ 
from  another.  The  more  of  his  grace  that  there  is  in  the  heart, 
the  more  unworthy  we  will  deem  ourselves ;  and  thus  we  will  be 
readily  disposed  to  consider  others  as  better  than  ourselves. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  love  to  God  is  not  what 
men  in  general  suppose  it  to  be.  2.  That,  upon  trial,  the  obe- 
dience of  many  will  be  found  to  be  no  true  evidence  of  love  to 
God.  3.  That  the  religion  of  those  who  are  destitute  of  true  love 
to  God,  is  vain.  4.  That  God's  love  to  us  should  excite  our  un- 
feigned love  to  him.  5.  That  we  cannot  exceed  in  our  expres- 
sions of  love  to  God.  6.  That  God  is  entitled  to  supreme  love 
from  man.  7.  That  this  can  be  evidenced  only  by  keeping  his 
commandments.  8.  That  love  to  man  holds  a  high  place  in  the 
moral  law.  9.  That  hatred  to  our  neighbour  is  a  violation  of  the 
second  table  of  the  law.  10.  That  the  love  of  Christ  ought  to 
constrain  us  to  love  our  neighbour.  11.  That  they  are  charge- 
able with  hatred  to  their  neighbour,  who  do  not  allow  their  love 
to  How  through  all  mankind.  12.  The  danger  of  loving  in  word 
only,  and  not  in  deed  and  in  truth.  13.  That  party-spirit  ought 
to  be  banished  from  every  society,  seeing  it  cuts  the  very  sinews 


PREFACE  TO  THE  TEN  COMMANDMENTS.  160 

of  love.  14.  That  we  ought  not  to  allow  every  little  circum- 
stance to  extinguish  the  flame  of  our  love  to  others.  15.  That 
we  cannot  love  God,  and  hate  our  neighbour ;  for,  saith  the  be- 
loved disciple,  "  He  that  loveth  not  his  brother  whom  he  hath 
seen,  how  can  he  love  God  whom  he  hath  not  seen  ?  " — 1  John 
iv.  20. 

Preface  to  the  Ten  Commandments. 

£§.  43 — WL\)<it  is  tije  $ nUtt  to  tfje  £*n  CDontmanU* 
roenta  ? 

The  Preface  to  the  Ten  Commandments  is  in  these 
words  :  "  I  am  the  Lord  thy  God,  which  have  brought 
thee  out  of  the  land  of  Egypt,  out  of  the  house  of  bon- 
dage." 

Exod.  xx.  2  ;  Deut.  v.  6. 

4$.  44 — OT>at  ootij  ttje  preface  to  t$t  Ztn  ©ommano- 
wents  trad)  us? 

The  Preface  to  the  Ten  Commandments  teacheth  us, 
that  because  God  is  the  Lord,  and  our  God,  and  Re- 
deemer, therefore  we  are  bound  to  keep  all  his  com- 
mandments. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  we  are  bound  to  keep  all  God's  commandments. 
Deut.  xi.  1. — "  Thou  shalt  keep  his  commandments  alway." 

2.  That  we  should  keep  God's  commandments,  because  he  is 
the  Lord.  Lev.  xix.  37. — "  Ye  shall  observe  my  statutes,  and 
do  them  :  I  am  the  Lord."     See  also  Ps.  xlv.  11. 

3.  That  we  should  keep  God's  commandments,  because  he  is 
our  God.  Josh.  xxiv.  18. — "  Therefore  will  we  serve  the  Lord; 
for  he  is  our  God."     See  also  Lev.  xx.  7. 

4.  That  we  should  keep  God's  commandments,  because  he  is 
our  Redeemer.  1  Cor.  vi.  19,  20. — ''  Ye  are  not  your  own ;  ye 
are  bought  with  a  price ;  therefore  glorify  God  in  your  body,  and 
in  your  spirit,  which  are  God's." 

EXPLANATION. 

Obs.  187. —  We  should  heejp  the  commandments  of  God^  be- 
cause he  is  the  Lord. 

This  reason  is  expressed  in  these  words : — *  I  am  the  Lord  ;" 
and  it  implies,  that  God  is  the  eternal  God — from  everlasting  to 
everlasting — without  beginning  of  days  or  end  of  life ;  that  he  is 
the  immutable  God — the  same  yesterday,  to-day,  and  for  ever—  • 
unchangeable  in  his  purposes,  or  in  any  of  his  ways ;  that  he  is 


170  PREFACE  TO  THE  TEN  COMMANDMENTS. 

the  almighty  God,  with  whom  nothing  whatever  is  impossible ; 
that  he  has  his  being  in  and  of  himself,  and  is  dependent  on  none; 
and  that  he  gave  being  to  all  things,  and  preserves  them  all  by 
the  same  power  by  which  he  called  them  from  nothing  into  exist- 
ence. 

This  reason  is  full  to  the  purpose;  for  the  least  reflection  will 
convince  any  one,  that  the  excellencies  of  the  Divine  nature,  the 
goodness  of  God  in  creating  man,  and  his  continued  goodness  iu 
preserving  him,  call  for  an  unlimited  obedience  from  all. 

Obs.  188. —  We  should  keep  the  commandments  of  God,  be- 
cause he  is  our  God. 

This  reason  is  expressed  in  these  words  : — "  I  am  thy  God ; " 
and  it  implies,  that  a  Divine  Revelation  has  been  committed  to 
us,  in  which  God  hath  made  himself  known  as  a  God  in  cove- 
nant ;  and  that,  according  to  the  tenor  of  the  covenant  of  grace, 
what  he  is,  and  what  he  has  as  God,  is  made  over  to  us  in  his 
Word ;  so  that  we  can  want  no  good  thing,  either  in  time  or 
through  eternity. 

This  is  a  powerful  motive  to  obedience ;  and  a  more  powerful 
one  cannot  be  conceived.  If  God  makes  himself  over  to  sinners 
of  Adam's  race  in  this  covenant,  as  it  is  revealed  in  his  Word, 
surely  it  ought  to  excite  us  to  a  willing  obedience,  and  to  walk 
in  all  his  commandments  and  ordinances  blameless. 

But  these  words,  "  I  am  the  Lord  thy  God,1'  not  only  propose 
a  reason  why  we  should  obey  God ;  they  also  enalle  us  to  perform 
all  his  pleasure ;  for,  if  the  covenant  provides  all  things  necessary 
for  an  acceptable  obedience,  then  strength  for  the  performance  of 
every  duty  must  be  included  in  the  promises  of  the  covenant. 
And,  accordingly,  the  tenor  of  the  covenant  is  this  (Jer.  xxxi. 
33)  ; — u  This  shall  be  the  covenant  that  I  will  make  with  the 
house  of  Israel :  After  those  days,  saith  the  Lord,  I  will  put  my 
law  in  their  inward  parts,  and  write  it  in  their  hearts  ;  and  I  will 
be  their  God,  and  they  shall  be  my  people."  See  also  Ezek. 
xxxvi.  25-27 ;  Jer.  xxxii.  40. 

It  may  be  here  remarked,  that  obedience  to  the  commandments 
of  God  is  not  the  condition  of  the  covenant,  or  of  obtaining  its 
privileges ;  for  this  would  be  to  dishonour  the  covenant,  as  if  it 
were  not  well  ordered  in  all  things  and  sure.  Before  God  pro- 
nounced any  of  the  commandments  on  Sinai,  he  said,  *  I  am  the 
Lord  thy  God  ;"  which  evidently  shows,  that  all  are  commanded 
first  to  lay  hold  of  the  promise  in  these  words,  and  then  to  obey 
the  commandments.  Obedience  is  the  evidence  of  interest  in  the 
covenant,  and  of  the  sincerity  of  love  to  God,  who  proposes  him- 
self as  our  God. 

Obs.  189. —  We  should  keep  the  commandments  of  God,  be- 
cause he  is  our  Redeemer. 

This  reason   is  expressed  in  these  words  : — "  Which  have 


PREFACE  TO  THE  TEN  COMMANDMENTS.  17- 

brought  thee  out  of  the  land  of  Egypt,  out  of  the  house  of  bon- 
dage ;  n  and  it  binds  believers  now,  as  well  as  it  bound  the  chil- 
dren of  Israel,  to  that  obedience  which  the  Lord  requireth.  For 
whether  we  consider  it  as  referring  to  them  or  to  ourselves,  the 
argument  is  most  weighty;  and  there  are  many  considerations 
included  in  it,  which  are  very  powerful,  and  highly  calculated  to 
remind  us  of  the  necessity  of  giving  up  ourselves  to  the  Lord. 

This  argument,  in  respect  of  the  posterity  of  Abraham,  to 
whom  it  was  first  proposed,  -will  be  found  peculiarly  strong,  if 
we  consider  the  following  things  : — 1.  That  this  deliverance  from 
Egypt  reminded  the  Israelites  of  the  accomplishment  of  the  pro- 
mise which  God  had  made  to  them  long  before  they  stood  in 
need  of  the  exertion  of  almighty  power.  See  Gen.  xv.  13,  14; 
Exod.  xii.  41.  2.  That  what  God  had  done  for  the  children  of 
Israel,  in  delivering  them  from  the  Egyptians,  was  a  mercy 
which  they  surely  had  not  yet  forgotten.  3.  That  they  were 
utterly  unable  of  themselves  to  have  effected  this  great  deliver- 
ance. 4.  That  it  was  not  a  common  deliverance,  nor  accom- 
plished by  the  use  of  ordinary  means.  5.  That  it  was  both  a 
temporal  and  a  spiritual  favour  done  to  them.  They  were  de- 
livered from  bondage,  by  which  their  souls  were  made  bitter 
within  them  ;  and  they  were  delivered  from  a  land  of  graven 
images,  and  were  to  be  constituted  the  only  Church  of  Goa  upon 
earth.  To  them  the  lively  oracles  of  truth  were  to  be  committed. 
To  them  promises  were  made,  and  were  to  be  fulfilled.  They 
were  to  be  accounted  a  holy  priesthood,  a  royal  nation,  a  peculiar 
people.  To  them  the  knowledge  of  the  living  God  was  to  be 
revealed ;  and  to  them  was  to  be  made  known  the  way  of  salva- 
tion ;  while  the  rest  of  the  world  was  sitting  in  moral  darkness, 
and  in  the  region  and  shadow  of  spiritual  death. 

The  motive  by  which  we  should  be  influenced,  is,  the  love  of 
God  in  sending  his  Son  into  this  world,  to  deliver  us  from  the 
bondage  of  sin  and  Satan,  of  the  world  and  the  flesh  ;  of  which 
the  deliverance  from  Egyptian  bondage  was  typical. 

The  design  of  God  in  delivering  sinners  from  spiritual  bondage 
is  the  same  that  it  was  in  delivering  the  Israelites  from  Egyptian 
bondage.  His  design  in  delivering  the  Israelites  was,  that  they 
might  serve  him ;  and  his  design  in  delivering  us  from  spiritual 
bondage  is,  that  we  may  serve  him  without  fear,  in  holiness  and 
righteousness  all  our  days. 

INFERENCES. 

From  this  subject  we  learn,— 1.  The  necessity  of  studying  the 
character  of  God,  that  we  may  know  him  and  obey  him  ;  for 
without  knowledge  there  can  be  no  obedience.  2.  That  obedi- 
ence is  the  duty  of  all ;  and  that  gracious  motives  are  proposed 
to  influence  to  it.  3.  That  sinners  have  the  greatest  encouragement 
to  a  life  of  holiness.     4.  That  the  Lord  draweth  sinners  with 


172  THE  FIRST  COMMANDMENT — DUTIES  REQUIRED. 

the  cords  of  love. — Hos.  xi.  4.  5.  The  danger  of  not  complying 
with  God's  commandments.  6.  That  the  slavery  of  sin  is  the 
worst  bondage.  7.  The  necessity  of  being  delivered  by  Jesus 
Christ  out  of  the  hands  of  all  our  spiritual  enemies.  8.  The 
necessity  of  gratitude  to  Jehovah  for  the  revelation  of  the.  gra- 
cious scheme  of  deliverance  from  every  evil.  9.  That  we  ought 
to  view  his  serviee  as  our  pleasure  in  this  world,  seeing  this  is 
the  great  design  of  his  grace  being  manifested  to  any.  10.  That 
the  greater  the  mercy  conferred  upon  us  is,  the  more  unfeigned 
ought  our  gratitude  to  be. 


SECT.  II. — THE  DUTIES  WHICH  WE  OWE  TO  GOD — CONTAINED  IN 
THE  FIRST  FOUR  COMMANDMENTS  OF  THE  LAW. 

DIV.  1.— THE  FIRST  COMMANDMENT. 

4$.  45.— -&Rt)itl)  ts  tfje  JFt'rst  ©omman&ment  ? 

The  First  Commandment  is,  "  Thou  shalt  have  no 
other  Gods  before  me." 
Exod.  xx.  3;  Deut.  v.  7. 

Duties  Required, 
(St.  46.— <32Kl)at  ta  ifoqutreu"  m  tije  JFtvst  ©omman&mntt? 

The  First  Commandment  requireth  us  to  know  and 
acknowledge  God  to  be  the  only  true  God  and  our 
God  ;  and  to  worship  and  glorify  him  accordingly. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  we  are  required  to  know  God.  1  Chron.  xxviii.  9.-— 
"  Know  thou  the  God  of  thy  father."     See  also  Job  xxii.  21. 

2.  That  we  are  required  to  acknowledge  God.  Prov.  iii.  6. — 
M  In  all  thy  ways  acknowledge  him.1* 

3.  That  we  are  required  to  know  and  acknowledge  God  as  the 
only  true  God.  John  xvii.  3. — u  This  is  life  eternal,  that  they 
might  know  thee,  the  only  true  God."  1  Kings  viii.  33. — 
"  When  Israel  shall  confess  thy  name." 

4.  That  we  are  required  to  know  and  acknowledge  God  as  our 
God.  Deut.  xx vi.  7. — "  Thou  hast  avouched  the  Lord  this  day 
to  be  thy  God." 

5.  That  we  are  required  to  worship  and  glorify  God  as  the 
only  true  God.  Matt.  iv.  10. — "  Thou  shalt  worship  the  Lord 
thy  God,  and  him  only  shalt  thou  serve."  1  Chron.  xvi.  25, 
26. — "  Great  is  the  Lord,  and  greatly  to  be  praised  :  he  also  is  to 
be  feared  above  all  gods.  For  all  the  gods  of  the  people  are 
idols  ;  but  the  Lord  made  the  heavens.'* 


THE  FIRST  COMMANDMENT — DUTIES  REQUIRED.  173 

6.  That  we  are  required  to  worship  and  glorify  God  as  our 
God.  Ps.  xcv.  6,  7. — "  O  come,  let  us  worship  and  bow  down  ; 
let  us  kneel  before  the  Lord  our  Maker.  For  he  is  our  God ; 
and  we  are  the  people  of  his  pasture."  Ps.  cxlv.  1. — "  I  will 
extol  thee,  my  God,  O  King ;  and  I  will  bless  thy  name  for  ever 
and  ever." 

EXPLANATION. 

Obs.  190. — The  First  Commandment  requires  us  to  know  and 
acknowledge  God. 

To  know  God,  is  to  know  that  he  exists,  and  that  he  is  such 
as  he  hath  manifested  himself  to  be  in  his  Word.  Heb.  xi.  6. 
It  is  here  that  we  have  the  only  true  account  of  what  he  is  ;  of 
the  various  relations  in  which  he  stands  to  all  men  in  general, 
and  to  his  own  people  in  particular ;  and  of  the  various  charac- 
ters which  he  sustains,  as  a  present  help  in  every  time  of  need. 
But  this  knowledge  must  be,  not  a  mere  speculative  knowledge, 
but  a  practical  and  saving  knowledge, — such  a  knowledge  as  will 
influence  us  to  do  whatever  he  hath  commanded. 

To  acknowledge  God,  implies  a  steady  belief  in  the  existence 
of  God — of  that  God  who  hath  revealed  himself  in  his  Word  ;  a 
firm  belief  that  all  the  perfections,  and  titles,  and  attributes, 
which  are  ascribed  to  God  in  his  Word,  belong  to  him  and  to 
none  else ;  and  also  a  confessing  him  in  secret  and  before  the 
world, — Rom.  x.  10;  and  a  maintaining  of  his  perfections  in  op- 
position to  what  may  be  said  against  them. 

Obs.  191. — The  First  Commandment  requires  us  toknoivand 
aknowledge  God,  as  the  only  true  God. 

To  know  and  acknowledge  God  as  the  only  true  God,  is  to 
believe  and  profess  that  he  alone  is  possessed  of  infinite  perfec- 
tion ;  and  that  the  perfections  of  his  nature  are  eminently  dis- 
played and  manifested  in  the  Lord  Jesus  Christ. — Hos.  xiii.  4. 

Obs.  192. — The  First  Commandment  requires  us  to  know  and 
acknowledge  God  as  our  God. 

To  know  and  acknowledge  God  as  our  God,  is  to  profess  our 
relation  to  him  as  his  people,  on  the  faith  of  the  grant  that  he 
makes  of  himself  to  us  in  the  Word. — Deut.  xxvi.  17,  18;  Ps. 
xlviii.  14.  But  this  cannot  be  done  without  faith  in  him,  and 
in  his  Son  Jesus  Christ,  through  whom  alone  any  can  come  to 
God. — John  xiv.  6,  9;  1  John  iii.  23. 

That  which  is  connected  with  this  acknowledgment  of  God, 
and  in  a  great  measure  shows  an  unfeigned  faith  in  this  one  God 
as  our  God,  is  an  acknowledgment  of  God  in  all  our  ways, 
and  an  acknowledgment  of  him  in  all  his  ways  to  us.  We  must 
acknowledge  him  in  all  his  providences  towards  us,  in  all  his 
promises  and  their  accomplishment,  and  in.  all  his  threatenings 
and  judgments. 

p2 


174  THE  FIRST  COMMANDMENT — DUTIES  REQUIRED. 

Obs.  193. — The  First  Commandment  requires  us  to  worship 
and  glorify  God  as  the  only  true  God  and  as  our  God. 

To  worship  God,  is  to  make  him  the  supreme  object  of  our 
esteem  and  delight,  both  in  public,  private,  and  secret. — Ps. 
lxxi.  19,  lxxiii.  25,,cxlii.  5,  and  cxi.  1. 

To  glorify  God,  is  to  ascribe  to  him  all  possible  glory  and  per- 
fection; and  to  endeavour,  in  all  our  actions,  to  promote  his 
honour  and  glory. — Exod.  xv.  11  ;  1  CoY.  x.  31. 

To  worship  and  glorify  God  accordingly,  imports,  that  as  we 
must  know  and  acknowledge  God  to  be  the  only  true  God  and 
our  God,  so  we  are  bound,  in  every  part  of  our  obedience,  to  act 
towards  him  as  those  who  stand  in  such  a  near  relation  to  him. 
— Ps.  xlv.  11;  1  Cor.  vi.  20.  We  cannot,  however,  yield  any 
acceptable  obedience,  unless  we  acknowledge  him  to  be  our  God 
in  Christ;  for  the  belief  of  the  promise  is  the  foundation  of  all 
acceptable  worship  and  obedience.  All  true  obedience  is  the 
obedience  of  faith ;  and  without  faith  it  is  impossible  to  please 
God. — Rom.  vi.  26;  Heb.  xi.  6. 

There  are  two  ways  in  which  God  must  be  worshipped  and 
glorified: — in  our  hearts  and  in  our  lives. — John  iv.  24;  Matt. 
v.  16. 

1.  To  worship  and  glorify  God  in  our  lives,  or  externally,  is  to 
have  a  respect  to  all  his  instituted  ordinances;  to  avoid  all  man- 
ner of  sin,  and  to  shun  every  appearance  of  evil ;  to  provoke  to 
love  and  to  good  works ;  to  stir  up  others  to  serve  the  Lord ; 
and,  in  a  word,  to  frame  our  lives  according  to  the  Scriptures. 

2.  To  worship  and  glorify  God  in  our  hearts,  or  internally,  is 
to  think  and  meditate  upon  him, — Mai.  iii.  16;  Ps.  lxiii.  6;  to 
remember  him, — Eccl.  xii.  1 ;  to  honour  and  adore  him, — -Mai. 
i.  6;  Isa.  xlv.  23;  to  love  and  esteem  him  highly, — Deut.  vi.  5; 
Ps.  lxxi.  19 ;  to  desire  and  choose  him  as  our  God, — Ps.  lxxiii. 
25;  Josh.  xxiv.  15;  to  trust,  and  believe,  and  hope  in  him, — 
Isa.  xxvi.  4;  Exod.  xiv.  31;  Ps.  cxxx.  7;  to  fear  him, — Isa.  viii. 
13;  to  delight  and  rejoice  in  him, — Ps.  xxxvii.  4,  and  xxxii.  11 ; 
to  call  upon  feim,  and  to  give  all  praise  and  thanks  unto  him, — 
Phil.  iv.  4;  to  be  zealous  for  him, — Rom.  xii.  11;  to  yield  all 
obedience  and  submission  to  him  with  the  whole  man, — Jer.  vii. 
23 ;  James  iv.  7 ;  to  be  careful  in  all  things  to  please  him,  and 
sorrowful  when  in  any  thing  he  is  offended, — 1  John  iii.  22; 
Jer.  xxxi.  18;  and  to  walk  humbly  with  him, — Micah  vi.  8. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  searching  the 
Scriptures.  2.  The  necessity  of  examining  the  nature  of  the 
knowledge  which  we  have  of  God;  whether  our  intentions  of 
cleaving  to  the  Lord  as  our  God  are  sincere,  and  whether  we  are 
careful  to  evidence  our  sincerity  by  keeping  his  commandments. 
3.  That  we  have  the  greatest  possible  encouragement  to  serve  the 


THE  FIRST  COMMANDMENT — SINS  FORBIDDEN.  175 

Lord.  4.  That  the  most  comfortable  situation  of  the  soul  is, 
when  it  can  call  God  its  God.  5.  That  the  best  evidence  of  this 
is,  to  worship  and  glorify  him  as  such.  6.  Wherein  much  per- 
sonal godliness  consists.  7.  Wherein  much  of  that  internal  wor- 
ship consists  which  belongeth  unto  God.  8.  That  the  law  of  the 
Lord  is  infinitely  holy,  and  exceeding  broad.  9.  That  none  can 
obey  it,  so  as  to  obtain  life  by  it. 

Sins  Forbidden. 
4$.  47.— Wfyzt  is  forfotti&en  in  tf)r  jFtrat  &ommatt&mwt? 
The  First  Commandment  forbiddeth  the  denying,  or 
not  worshipping  and  glorifying  the  true  God,  as  God, 
and  our  God ;  and  the  giving  of  that  worship  and  glory- 
to  any  other  which  is  due  to  him  alone. 

ANALYSIS  AND  PROOFS.  • 

We  are  here  taught, — 

1.  That  we  are  forbidden  to  deny  God.  Ps.  xiv.  1. — "The 
fool  hath  said  in  his  heart,  There  is  no  God." 

2.  That  we  are  forbidden  to  refuse  or  neglect  to  worship  and 

florify  God.  Isa.  xliii.  22. — "  Thou  hast  not  called  upon  me,  O 
acob;  thou  hast  been  weary  of  me,  O  Israel."  Dan.  v.  23. — 
"  The  God  in  whose  hand  thy  breath  is,  and  whose  are  all  thy 
ways,  hast  thou  not  glorified." 

3.  That  we  are  forbidden  to  worship  God  improperly,  as  if  he 
were  not  the  only  true  God.  Matt.  xv.  8. — "  This  people  draweth 
nigh  to  me  with  their  mouth,  and  honoureth  me  with  their  lips; 
but  their  heart  is  far  from  me." 

4.  That  we  are  forbidden  to  worship  God,  as  if  he  were  not  our 
God.  Ezek.  xliv.  9. — "  Thus  saith  the  Lord  God,  No  stranger 
uncircumcised  in  heart,  or  uncircumcised  in  flesh,  shall  enter  into 
my  sanctuary." 

5.  That  we  are  forbidden  to  give  that  worship  and  glory  to  any 
other  which  is  due  to  God  alone.  Rom.  i.  25. — "  Who  changed 
the  truth  of  God  into  a  lie,  -and  worshipped  and  served  the  crea- 
ture more  than  the  Creator,  who  is  blessed  for  ever.  Amen." 
Ps.  xcvii.  7. — u  Confounded  be  all  they  that  serve  graven  images, 
that  boast  themselves  of  idols  :  worship  him,  all  ye  gods." 

EXPLANATION. 

Obs.  194. — The  First  Commandment  forbiddeth  the  denying 
of  the  true  God;  or  atheism. 

Atheism  is  distinguished  into  speculative  and  practical. 

1.  Speculative  atheism  is  a  full  persuasion  in  the  heart  that 
there  is  no  God,  and  an  open  profession  of  it  with  the  mouth ; 
or  it  is  a  rejection  of  those  essential  truths  which  clearly  prove 
the  existence  of  God.    The  denial  of  a  revelation  from  heaven, 


176  THE  FIRST  COMMANDMENT — SINS  FORBIDDEN. 

or  that  the  Bible  is  such  a  revelation,  is  likewise  called  atheism; 
or  deism,  which  is  the  acknowledgment  only  of  the  God  of  nature 
and  providence.  But,  according  to  the  Scriptures,  they  who  re- 
ject the  Bible,  in  which  is  revealed  the  way  of  salvation  through 
Jesus  Christ,  are  also  guilty  of  denying  the  Father.  See  1  John 
ii.  23. 

2.  Practical  atheism  is  to  confess  that  there  is  a  God,  and,  at 
the  same  time,  to  deny  him  by  works,  or  to  live  as  if  there  were 
no  God.     See  Ps.  x.  4,  11;  Tit.  i.  16. 

They  are  guilty  of  practical  atheism,  who  do  not  worship  and 
glorify  the  true  God,  as  God,  and  their  God, — who  have  an  op- 
portunity of  knowing  the  true  God,  but  remain  ignorant  of  him, 
— who  forget  God,  and  do  not  ask  counsel  of  him,  but  walk 
according  to  the  light  of  their  own  eyes, — who  do  not  worship 
God  according  to  his  Word,  but  live  in  the  habitual  neglect  of 
those  duties  which  he  hath  enjoined, — who  do  not  glorify  God 
according  to  his  Word,  but  set  themselves  up  as  their  own  rule, 
and  propose  themselves  as  their  own  end,  which  is  directly  con- 
trary to  revelation, — and  who  wilfully  commit  sin ;  for  it  is  evi- 
dent that  they  do  not  at  that  time  believe  that  there  is  a  God ; 
or,  if  they  do  believe  this,  that  they  regard  him  not,  which  is 
very  similar  to  a  not  acknowledging  of  God. 

Obs.  195. — The  First  Commandment  forbiddeth  the  not  wor~ 
shipping  and  glorifying  the  true  God,  as  God,  and  our  God; 
or  profaneness. 

We  are  here  informed,  that  we  may  worship  and  glorify  the 
true  God,  but  not  as  God,  nor  as  our  God. 

1.  To  worship  and  glorify  God,  but  not  as  God,  is  to  draw  near 
to  him  with  the  mouth,  and  to  honour  him  with  the  lips,  while 
the  heart  is  far  from  him. — Matt.  xv.  8;  Isa.  xxix.  13. 

2.  To  worship  and  glorify  God,  but  not  as  our  God,  is  to  be 
regardless  whether  or  not  we  have  come  to  the  knowledge  of 
him,  so  as  to  call  him  our  God;  or  it  is  to  want  the  habitual 
exercise  of  the  faith  of  our  covenant  relation  to  him. — Ps.  lxxxi. 
10,  11. 

Obs.  196. — The  First  Commandment  forbiddeth  the  giving  oj 
that  worship  and  glory  to  any  other  which  is  due  to  God  alone; 
or  idolatry. 

Idolatry  is  distinguished  into  gross  and  spiritual  idolatry. 

1.  External  or  gross  idolatry  is  a  paying  of  religious  worship^ 
homage,  or  adoration,  to  any  person  or  thing  besides  the  true 
God. 

2.  Internal  or  spiritual  idolatry  is  a  setting  up  of  idols  in  the 
heart ;  or  giving  of  that  place  in  our  heart— that  affection  or 
regard  to  any  thing  whatever,  which  ought  to  be  given  to  God 
alone. — 1  John  ii.  15. 


OF  THE  EXPRESSION  "  BEFORE  ME.'*  177 

Obs.  197. — Besides  those  things  already  mentioned,  the  First 
Commandment  forbiddeth  the  following  things: — 

1.  Bold  and  curious  searching  into  the  secret  things  of  God. — 
Deut.  xxix.  29. 

2.  All  compact  and  consultation  with  the  devil. — Deut.  xviii. 
10,  &c. ;  Acts  xix.  18,  &c. 

3.  All  hearkening  to  the  suggestions  of  the  devil. 

4.  The  making  of  man  the  lord  of  the  conscience  in  things  per- 
taining to  religion. — Matt,  xxiii.  8,  &c. ;  2  Cor.  i.  24. 

5.  The  charging  of  God  foolishly  for  the  evils  which  he  inflicts 
upon  us. — Ps.  xxxvii.  7,  8,  and  lxxiii. 

6.  The  ascribing  of  the  praise  of  any  good  we  either  have  done, 
are  doing,  or  can  do,  to  fortune  or  to  ourselves.  See  Deut.  viii. 
17,  18;  Dan.  iv.  30. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  all  shall  hereafter  find 
that  there  is  a  God,  whether  they  now  believe  it  or  not.  2.  The 
daring  nature  of  atheism,  which  levels  at  the  being  of  God — of 
the  only  true  God.  3.  The  necessity  of  being  habitually  im- 
pressed with  the  belief  of  every  Divine  perfection.  4.  The  danger 
of  drawing  back  from  following  God.  5.  That  God,  who  is  a 
Spirit,  requireth  spiritual  worship.  6.  That  many  are  idolaters, 
who  believe  it  not.  7.  The  necessity  of  being  regulated  in  all 
things  by  God's  unerring  Word.  8.  The  danger  of  imbibing  un- 
worthy views  of  his  providence.  9.  The  necessity  of  resignation 
to  the  will  of  God  in  all  things.  10.  That  we  are  indebted  to 
God  for  all  that  we  possess. 

Of  the  expression  "  Before  Me." 

£H.  48. — S&Hjat  are  toe  spectallj?  taught  bp  tljese  toorfca, 
"  before  jftle,"  m  tfjejptrst  (ffommanoment  ? 

These  words,  "  Before  Me,"  in  the  First  Command- 
ment, teach  us,  that  God,  who  seeth  all  things,  taketh 
notice  of,  and  is  much  displeased  with,  the  sin  of  having 
any  other  god. 

ANALYSIS  AND  PROOFS. 
We  are  here  taught, — 

1.  That  God  seeth  all  things.  Heb.  iv.  13.  —  "  Neither  is 
there  any  creature  that  is  not  manifest  in  his  sight ;  but  all  things 
are  naked  and  open  unto  the  eyes  of  him  with  whom  we  have  to 
do/' 

2.  That  God  taketh  special  notice  of  the  sin  of  having  any 
other  god.  Ps.  xliv.  20,  21. — "  If  we  have  stretched  out  our 
hands  to  a  strange  god,  shall  not  God  search  this  out?" 

3.  That  God  is  mrch  displeased  with  the  sin  of  having  any 


178  SECOND  COMMANDMENT. 

other  god.     Deut.  xxxii.  16. — "  They  provoked  him  to  jealousy 
with  strange  gods." 

EXPLANATION. 

Obs.  198. — God,  who  seeth  all  things,  talceth  special  notice  oj 
the  sin  of  having  any  other  god  before  him. 

The  strength  of  the  argument  implied  in  the  words,  "  Before 
me,"  is,  that  the  sin  of  having  another  god  is  committed  in  the 
presence  of  him  who  seeth  all  things, — that  is,  who  hath  a  most 
intimate,  perfect,  and  comprehensive  knowledge  of  all  things. — ■ 
Ps.  cxlvii.  5,  and  xciv.  8,  9.  To  deny  this,  would  be  to  deny 
one  of  the  glorious  perfections  of  Deity — namely,  omniscience. 
See  Ps.  exxxix.  If  God  were  not  acquainted  with  the  works  of 
his  own  hands,  he  could  not  be  the  creator,  preserver,  and  go- 
vernor of  the  world;  nor  could  he  at  last  judge  the  world  in 
righteousness.     See  1  Cor.  iv.  5. 

God  taketh  special  notice  of  the  sin  of  having  any  other  god, 
or  of  the  sin  of  idolatry ;  which  is  to  have  our  minds,  wills,  and 
affections  set  on  other  objects,  as  much  as,  or  more  than,  on  God 
himself. 

As  this  sin  strikes  more  immediately  and  directly  against  the 
authority  of  God,  so  he  taketh  special  notice  of  it, — that  is,  he 
threatens  to  resent  it  with  the  highest  marks  of  displeasure,  not 
only  in  the  world  to  come,  but  even  in  the  present  life. — Deut. 
xxix.  24-29 ;  Rev.  xxi.  8. 

Obs.  199. — God  is  much  displeased  with  tlie  sin  of  having  any 
other  god  before  him. 

The  reason  why  God  is  so  much  displeased  with  idolatry,  both 
external  and  internal,  is,  because  it  sets  up  a  rival  in  his  stead, 
and  that  in  his  very  presence ;  and  gives  that  honour  to  another 
which  is  due  to  him  alone.  See  his  threatenings  against  those 
who  commit  such  sins,  in  Deut.  xxix. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  we  cannot  be  guilty  of 
any  sin  with  which  God  is  unacquainted.  2.  That  God  is  parti- 
cularly displeased  with  the  sin  of  idolatry.  3.  The  necessity  of 
examining  our  hearts,  that  we  may  see  who  sits  enthroned  there, 
— whether  God,  or  the  world,  or  self,  or  any  sinful  objeot, — any 
object  loved  equally  with  God,  or  jnore  than  God.  4.  That  we 
ought  to  set  our  hearts  on  those  things  which  are  above,  where 
Christ  sitteth  at  the  right  hand  of  God. 


DIV.   2.— -THE   SECOND    COMMANDMENT. 

4§.  49  —  WLfyify  ts  tijr  StooatJ  ©ommanTjnu nt  ? 

The  Second  Commandment  is,    "  Thou  shalt  not 


SECOND  COMMANDMENT — DUTIES  REQUIRED.  179 

make  imto  thee  any  graven  image,  or  any  likeness  of 
any  thing  that  is  in  heaven  above,  or  that  is  in  the 
earth  beneath,  or  that  is  in  the  water  under  the  earth  : 
Thou  shalt  not  bow  down  thyself  to  them  nor  serve 
them  ;  for  I  the  Lord  thy  God  am  a  jealous  God,  visit- 
ing the  iniquity  of  the  fathers  upon  the  children  unto 
the  third  and  fourth  generation  of  them  that  hate  me ; 
and  showing  mercy  unto  thousands  of  them  that  love 
me,  and  keep  my  commandments." 
Exod.  xx.  4-6 ;  Deut.  v.  8-10. 

Duties  .Required. 

&  50. — S^^at  ts  required  in  tfje  JSeconb  (Eomman&ment? 

The  Second  Commandment  requireth  the  receiving, 
observing,  and  keeping  pure  and  entire,  all  such  reli- 
gious worship  and  ordinances,  as  God  hath  appointed 
in  his  Word.  , 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  God  hath  appointed  certain  religious  ordinances  to 
be  observed  in  his  worship.  Lev.  xviii.  4. — "  Ye  shall  do  my 
judgments,  and  keep  mine  ordinances,  to  walk  therein :  I  am  the 
Lord  your  God." 

2.  That  we  are  required  to  accept  of  and  esteem  the  worship 
and  ordinances  of  God.  Ps.  cxix.  103. — "  How  sweet  are  thy 
words  unto  my  taste !  yea,  sweeter  than  honey  to  my  mouth." 
Ps.  lxxxiv.  1. — "  How  amiable  are  thy  tabernacles,  O  Lord  of 
hosts ! " 

3.  That  we  are  required  to  observe  God's  worship  and  ordi- 
nances. Matt,  xxviii.  20. — w  Teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you." 

4.  That  we  are  required  to  keep  God's  worship  and  ordinances 
pure  and  entire.  Deut.  xii.  32. — '!  What  thing  soever  I  command 
you,  observe  to  do  it ;  thou  shalt  not  add  thereto,  nor  diminish 
from  it."     See  also  Luke  i.  6. 

EXPLANATION. 

Obs.  200. — God  hath  appointed  certain  religious  ordinances 
to  be  observed  in  his  worship. 

We  may  here  take  notice  of  the  difference  between  the  First 
and  Second  Commandment.  The  First  Commandment  respects 
the  object  of  worship — the  living  and  true  God,  and  requires  that 
we  worship  him  as  our  God,  and  no  other.  The  Second  Com- 
mandment respects  the  means  of  worship,  and  requires  that  we 


SECOND  COMMANDMENT — DUTIES  REQUIRED. 

worship  the  true  God  in  such  a  way  only,  and  by  such  ordinances, 
as  he  hath  appointed  in  his  Word.  The  first  may  be  discovered 
by  the  light  of  nature,  but  the  second  can  be  discovered  only  by 
revelation. 

By  religions  worship  we  are  to  understand  that  homage  and 
respect  which  we  owe  to  God,  and  by  which  we  profess  subjection 
to  him,  and  confidence  in  him,  as  our  God  in  Christ ;  and  ascribe 
that  praise  and  glory  which  are  due  to  him,  as  our  chief  good  and 
only  happiness. — Ps.  xcv.  6,  7. 

The  religious  ordinances  of  Divine  appointment,  which  ought 
to  be  observed  by  us,  are  these  : — 

1.  Prayer,  which  includes  thanksgiving. — Phil.  iv.  6.  Prayer 
is  either  public,  as  in  the  church, — Acts  ii.  42 ;  or  private,  as  in 
families, — Jer.  x.  25 ;  or  secret,  as  by  one's  self, — Matt.  vi.  6. 

2.  Praise,  or  singing  the  praises  of  God  with  the  voice.  This 
ought  to  be  observed  both  in  public  and  in  private. — Ps.  cxlix.  1 ; 
James  v.  13;  Eph.  v.  18-20;  Col.  iii.  16. 

3.  The  reading,  the  hearing,  and  the  preaching  of  the  "Word. 
The  reading  and  hearing  of  the  Word  ought  to  be  observed  both 
in  public  and  in  private. — Acts  xv.  21  ;  John  v.  39 ;  James  i. 
21-25 ;  Acts  x.  33.  The  preaching  of  the  Word  is  a  public  ordi- 
nance,— 2  Tim.  iv.  2 ;  and  the  hearing  of  it  preached  ought  to  be 
attended  to,  that  men  may  become  wise  to  salvation. 

4.  The  administration  and  the  receiving  of  the  sacraments  of 
baptism  and  the  Lord's  supper. — Matt,  xxviii.  19;  1  Cor.  xi. 

5.  Church  government  and  discipline.  See  Matt.  xvi.  19  •  1 
Cor.  v.,  and  xii.  28  ;  Eph.  iv.  11 ;  Matt,  xviii.  15-17 ;  1  Tim.  v. 
20. 

6.  The  ministry  and  the  maintenance  thereof. — Mark  xvi.  15 ; 
Rom.  x.  14,  15;  Eph.  iv.  11,  12;  1  Cor.  ix.  13,  14. 

7.  Religious  fasting, — which  is  an  abstinence  from  food  for  a 
season,  so  far  as  bodily  weakness  and  infirmity  will  permit ;  and 
an  abstinence  from  such  bodily  pleasures  and  delights  as  are  law- 
ful at  other  times ;  together  with  a  ceasing  from  all  worldly  em- 
ployments. This,  however,  is  only  designed  to  fit  or  to  dispose 
the  mind  for  spiritual  and  solemn  exercises.  Fasting  is  either 
public,  or  private,  or  secret.  See  Joel  ii.  12,  &c. ;  1  Cor.  vii.  5  ; 
Matt.  vi.  17,  18. 

8.  Swearing  by  the  name  of  God.  This  is  to  be  observed  by 
the  people  of  God,  when  they  devote  themselves  to  him  in  a  per- 
petual covenant,  which  shall  not  be  forgotten ;  or  when  we  are 
called  to  declare  the  truth  upon  oath. — Deut.  vi.  13  ;  Jer.  iv.  2. 

9.  Vowing  to  the  Lord.  In  all  vows  God  is  both  a  witness 
and  a  party ;  nay,  he  is  the  only  party  and  the  only  witness,  both 
in  making  and  in  performing  them. — Ps.  lxxvi.  11,  and  cxix. 
106. 

Obs.  201. — The  Second  Commandment  requireth  us  to  receive , 


SECOND  COMMANDMENT — SINS  FORBIDDEN.  181 

to  observe,  and  to  keep  pure  and  entire,  all  such  religious  wor- 
tfiip  and  ordinances  as  are  of  Divine  appointment. 

1.  It  requires  us  to  receive  the  worship  and  ordinances  of  God. 
We  must  approve  of  and  embrace  them,  just  because  they  bear 
the  stamp  of  the  highest  possible  authority. 

2.  It  requires  us  to  observe  the  worship  and  ordinances  of  God. 
We  must  do  what  is  required  in  them,  make  use  of  them,  and 
attend  on  God  in  them.  By  this  alone  we  can  prove  to  ourselves 
and  others,  that  we  really  approve  of  them. — John  xiii.  17. 

3.  It  requires  us  to  keep  the  worship  and  ordinances  of  God 
pure.  We  must  do  what  we  can  to  preserve  them  from  all 
mixture  of  human  invention. 

4.  It  requires  us  to  keep  the  worship  and  ordinances  of  God 
entire.  We  must  do  what  we  can  to  prevent  any  thing  from 
being  taken  from  them. — Deut.  xii.  32. 

That  the  Second  Commandment  requires  "  the  receiving,  ob- 
serving, and  keeping  pure  and  entire  all  such  religious  worship 
and  ordinances  as  God  hath  appointed,"  is  evident ;  for  although 
it  only  forbids  us  to  make  and  worship  any  graven  image,  yet 
this  plainly  implies,- — That  God  must  be  worshipped  by  some 
means  ;  that  it  is  a  sin  to  worship  God  by  graven  images  ;  that, 
consequently,  it  is  a  sin  to  worship  God  by  any  means  which  he 
hath  not  appointed :  and,  therefore,  that  it  is  a  duty  to  worship 
God  by  the  means  which  he  hath  appointed.  These  means 
being  his  ordinances,  they  must  be  received,  observed,  and  kept 
pure  and  entire. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  God  alone  is  lord  of  the 
conscience;  and  that  we  are  bound  to  observe  his  statutes  alone. 
2.  That  God  knoweth  what  ordinances  we  observe  in  worship- 
ping him.  3.  That  he  will  most  highly  resent  a  disregard  to  his 
express  commands.  4.  That  every  act  of  religious  worship  is 
appointed  by  God,  and  ought  to  be  observed  just  as  he  com- 
mands. 5.  That  it  is  dangerous  to  invent  and  to  introduce  into 
the  worship  of  God,  any  thing  of  man's  imagination.  6.  That 
in  this,  as  well  as  in  every  thing  else,  the  Word  of  God  alone  ought 
to  be  our  guide.  7.  That  God  is  jealous,  and  cannot  endure  his 
ordinances  to  be  despised. 

Sins  Forbidden. 

0»  51. — S2KI)at  i*  forfuUten  in  if)*  Setontj  ©omman&ment  ? 

The  Second  Commandment  forbiddeth  the  worship- 
ping of  God  by  images,  or  any  other  way  not  appointed 
in  his  Word. 

Q 


182  SECOND  COMMANDMENT — SINS  FORBIDDEN. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  we  are  forbidden  to  worship  God  by  images.  Dent, 
iv.  15,  16. — "  Take  ye,  therefore,  good  heed  unto  yourselves  (for 
ye  saw  no  manner  of  similitude  on  the  day  that  the  Lord  spake 
unto  you  in  Horeb),  lest  ye  corrupt  yourselves,  and  make  you  a 
graven  image." 

2.  That  we  are  forbidden  to  worship  God  in  any  way  not  ap- 
pointed in  his  Word.  Deut.  iv.  2. — "  Ye  shall  not  add  unto  the 
word  which  I  command,  you,  neither  shall  ye  diminish  ought 
from  it,  that  ye  may  keep  the  commandments  of  the  Lord  your 
God,  which  I  command  you." 

EXPLANATION. 

Obs.  202. — The  Second  Commandment  forbiddeth  the  wor- 
shipping of  God  by  images;  or  idolatry. 

This  includes  the  following  things  : — 

1.  The  making  of  images  or  of  the  likeness  of  any  thing  for 
religious  worship ;  such  as  images  or  likenesses  of  God  himself, 
Father,  Son,  or  Holy  Ghost;  or  of  the  sun,  moon,  or  stars 
in  the  heavens  above ;  or  of  men,  beasts,  or  trees,  &c,  in  the 
earth  beneath ;  or  of  fishes  of  any  kind  in  the  waters  under  the 
earth.  See  Lev.  xxvi.  1;  Isa.  xl.  18;  Acts  xvii.  29;  Rom.  i. 
22,23. 

2.  The  bowing  down  to  graven  images  or  to  any  likeness  of 
any  thing  in  the  heavens,  in  the  earth,  or  in  the  sea.  To  say 
(as  some  do)  that  bowing  down  to  images  is.  not  serving  them, 
is  quite  absurd ;  for  how  can  any  serve  them  more  effectually 
than  by  such  acts  of  religious  worship,  and  by  giving  to  them 
that  honour  which  belongs  to  God  alone  ? 

The  reason  why  idolatry  is  prohibited,  is  because  it  levels  at 
the  very  existence  of  God,  and  tends  to  deprive  him  of  his  pre- 
rogative as  God,  and  to  set  up  others  in  his  place. 

The  reason  why  man  is  so  prone  to  idolatry,  is,  because  he  has 
naturally  a  desire  to  set  the  object  of  worship  before  his  eyes, 
that  he  may  see  what  he  worships.  This  is,  indeed,  an  evidence 
of  man's  depravity;  for  when  the  mind  cannot  fix  itself  upon  an 
unseen  God  revealing  himself  in  his  Word,  it  shows  the  want  of 
spirituality  of  mind,  the  want  of  fervency  of  devotion,  and  the 
want  of  faith  in  the  soul.  See  Exod.  xxxii.  1,  &c. ;  John  iv. 
24.  Moreover,  if  images  could  help  our  devotion,  then  the  work 
of  the  Spirit,  who  helpeth  our  infirmities  and  maketh  interces- 
sion within  us,  would  be  unnecessary. 

But  here  it  may  be  asked,  If  images  are  forbidden,  why  do  we 
find  that  the  images  of  the  cherubim  were  placed  first  in  the  taber- 
nacle and  then  in  the  temple  ?  To  this  we  answer,  that  there  is 
a  very  great  difference  between  the  cherubim  of  old,  and  images 
in  the  present  day.    The  cherubim  were  appointed  by  Jehovah 


SECOND  COMMANDMENT — SINS  FORBIDDEN.  lGS^ 

/ 

himself ;  which  images  by  no  means  are.  The  cherubim  were 
placed  in  the  most  holy  place,  into  which  none  but  the  high  priest 
was  permitted  to  enter,  and  that  but  once  a-year ;  and  being  a 
part  of  the  ceremonial  law,  they  were  in  time  to  be  abolished ; 
and  they  are  now  completely  abolished. 

The  following  things  are  connected  with  idolatry,  and  forbid- 
den in  this  commandment : —  . 

1.  The  framing  of  any  representation  of  God  in  the  mind; 
which  is  accompanied  by  the  worst  of  circumstances.  See  Rom. 
i.  21,  &c. 

2.  The  representation  and  worship  of  saints  in  glory;  for  how- 
ever changed,  and  however  glorious  they  may  be,,  they  are  but 
creatures ;  and,  consequently,  cannot  be  the  objects  of  divine 
worship.  Moreover,  this  is  plainly  forbidden  in  {Scripture ;  and 
representations  of  them  can  by  no  means  be  formed. 

Obs.  203. — The  Second  Commandment  forhiddeth  the  wor- 
shipping of  God  in  any  way  not  afpointed  in  his  Word. 

Of  this  all  those  are  guilty,  who  are  not  pleased  with  what 
God  hath  revealed  on  this  subject,  but  presumptuously  annex 
their  own  superstitious  inventions  to  the  institutions  of  Divine 
appointment ;  pretending  that  they  are  very  significant  cere- 
monies, and  highly  calculated  to  beautify  God's  worship,  and  to 
excite  devotion  in  his  worshippers.  By  these,  however,  they 
have,  in  a  great  measure,  rendered  it  carnal  and  sensible — far 
from  that  spiritual  worship  which  God  requires. — John  iv.  24. 
Some  of  the  superstitious  inventions  alluded  to  are  these : — A 
great  variety  of  office-bearers,  of  which  there  is  no  mention  at 
all  in  Scripture ;  kneeling  at  the  sacrament  of  the  Lord's  supper; 
the  erection  of  altars  in  churches ;  and  the  institution  and  obser- 
vation of  71  variety  of  days,  to  which  a  religious  veneration  is  paid; 
and  particularly  those  days  called  Lent,  the  observation  of  which 
is  not  only  contrary  to  reason  and  Scripture,  but  highly  impious — 
being  an  imitation  or  aping  of  our  Lord's  miraculous  fast  in  the 
wilderness.  (Christ  hath  left  us  an  example  that  we  should  fol- 
low his  steps;  but  he  has  left  no  command  to  attempt  to  imitate 
his  miracles.)  They  who  instituted  these  days,  and  they  who 
observe  them,  are  to  be  reckoned  in  the  number  of  those  who 
"  teach  for  doctrines  the  commandments  of  men," — Matt.  xv.  9. 
See  Col.  ii.  16,  17,  20-23;  Gal.  iv.  9-11 ;  1  Tim.  iv.  1-5  ;  where 
the  distinction  of  meats  under  the  New  Testament  dispensation 
is  absolutely  condemned. 

It  may  be  here  objected  by  some,  that  there  were  many  cere- 
monies under  the  Old  Testament  dispensation,  instituted  by  the 
express  command  of  God.  To  this  we  answer,  that  there  is  a 
very  great  difference  between  ceremonies  instituted  by  God,  and 
the  inventions  of  men.  The  ceremonies  which  God  appointed 
of  old  were  no  part  of  the  moral  law;  and  they  were  never  de- 


184  SECOND  COMMANDMENT — REASONS  ANNEXED. 

signed  to  be  continued  in  his  Church.  They  were  only  a  shadow 
of  good  things  to  come. — Heb.  xi.  1,  &c.  Worship  must  now  be 
spiritual,  and  suited  to  the  gospel  dispensation.  See  John  iv. 
23,  24. 

We  may  here  remark,  that  this  commandment  is  further  vio- 
lated, when  the  worship  and  ordinances  of  God  are  neglected, 
contemned, hindered,  or  opposed, — Matt,  xxiii.  13;  Acts  xiii.  44, 
45;  1  Thess.  ii.  15,  16;  and  likewise  when  those  are  tolerated, 
whether  ministers  or  people,  who  publish  and  maintain  erroneous 
opinions  and  practices.  See  Deut.  xiii.  6-11 ;  Gal.  i.  8,  9;  Rev. 
ii.  2,  14,  15,  20. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  all  ought  to  honour  God 
according  to  his  Word.  2.  That  acceptable  worship  must  be 
spiritual,  and  far  removed  from  the  inventions  of  men.  3.  That 
we  are  not  left  to  choose  the  manner  in  which  we  are  to  worship 
God,  any  more  than  the  object  that  we  are  to  worship.  4.  That 
if  we  do  not  worship  God  in  spirit,  we  show  that  we  are  un- 
acquainted with  his  nature  and  character.  5.  That  however  fond 
man  may  be  of  his  own  devices,  they  must  be  abandoned  in  the 
worship  of  God.  6.  That,  as  members  of  the  Church  of  Christ, 
he  alone  is  our  head,  and  we  must  live  by  him.  7.  The  danger 
of  perverting  his  ordinances  more  or  less;  for  if  we  do,  we  are 
not  blameless.  8.  The  danger  of  contemning,  neglecting,  hinder- 
ing, or  opposing  God's  worship  and  ordinances. 

Reasons  Annexed. 

<£.  52.— SStyat  are  tijr  Reasons  annexed  to  tfj?  Seconfc 
Commanftmcnt  ? 

The  reasons  annexed  to  the  Second  Commandment 
are,  God's  sovereignty  over  us,  his  propriety  in  us,  and 
the  zeal  he  hath  to  his  own  worship. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  God  is  our  lord  and  sovereign.  Isa.  xxxiii.  22.—- 
"  The  Lord  is  our  judge,  the  Lord  is  our  lawgiver,  the  Lord  is 
our  king  :  he  will  save  us."     See  also  Ps.  xcv.  3,  6. 

2.  That  we  are  the  property  of  God.  Ps.  xcv.  7. — "  He  is 
our  God ;  and  we  are  the  people  of  his  pasture,  and  the  sheep  of 
his  hand."     See  also  Ps.  xlv.  11. 

3.  That  God  is  very  zealous  for  the  purity  of  his  worship. 
Exod.  xxxiv.  14. — "  Thou  shalt  worship  no  other  god ;  for  the 
Lord,  whose  name  is  Jealous,  is  a  jealous  God." 


SECOND  COMMANDMENT— REASONS  ANNEXED.  185 

EXPLANATION. 

Obs.  204. — We  should  worship  God  in  the  way  which  he  hath 
appointed,  because  he  is  our  lord  and  sovereign. 

By  God's  sovereignty  over  us,  expressed  in  these  words,  "  I 
the  Lord,"  we  are  to  understand  his  absolute  power  over  us,  as 
his  creatures  ;  by  which  he  can  dispose  of  us,  and  prescribe  to  us, 
as  seemeth  good  to  him.  God  has  no  reason  to  ask  what  we  are 
willing  to  do  ;  but  what  he  commands  we  are  bound  to  do,  what- 
ever be  the  nature  or  degree  of  the  service  to  which  we  are 
called. 

If,  then,  God  has  an  undoubted  and  a  sovereign  prerogative 
over  us,  he  can  appoint  such  ordinances  in  his  Church  as  it  seem- 
eth good  to  him  ;  and  we  are  bound  to  observe  them  just  as  he 
appoints  them. 

Obs.  205. —  We  should  worship  God  in  the  way  ivhich  he  hath 
appointed,  because  we  are  his  property. 

By  God's  propriety  in  Us,  expressed  in  these  words,  "  Thy 
God,"  we  are  here  to  understand  his  right  in  us  by  redemption ; 
for,  as  creator,  the  Lord  cannot  properly  say,  **  I  am  thy  God," 
because  all  have  forfeited  his  favour  and  love ;  so  that  it  is  as 
redeemer  only  that  he  stands  in  this  most  gracious  relation  to 
any  of  the  children  of  men. 

If,  then,  we  are  among  the  people  of  God,  we  are  redeemed  by 
the  blood  of  his  Son ;  and  thus  his  love  ought  to  constrain  us  to 
love  him,  and  to  show  our  gratitude  to  him ;  which,  in  a  great 
measure,  is  manifested  by  cleaving  to  all  his  ordinances,  and  by 
observing  them  exactly  in  the  way  which  he  hath  appointed  ; 
and  if  so,  then  every  human  invention  whatever  ought  to  be  re- 
jected as  unworthy  of  a  place  among  Divine  institutions. 

Obs.  206. —  We  should  worship  God  in  the  way  which  he  hath 
appointed,  because  he  is  very  zealous  for  the  purity  of  his  wor- 
ship. 

This  is  expressed  in  these  words,  "  I  am  a  jealous  God;"  and 
it  intimates  that  he  attentively  beholds  his  worshippers,  whether 
or  not  they  observe  all  his  statutes  and  ordinances. 

Jehovah  manifests  his  zeal  for  his  worship  in  two  ways : — by 
threatening  and  by  promise. 

1.  By  threatening.  This  is  expressed  in  these  words, — *  Vi- 
siting the  iniquity  of  the  fathers  upon  the  children  unto  the  third 
and  fourth  generation  of  them  that  hate  me," — that  is,  inflicting 
punishment  upon  the  children  for  the  iniquity  of  their  parents. 
See  Josh.  ix. ;  2  Sam.  xxi.;  1  Kings  xv.  29,  30,  and  xiv.  11. 
It  must,  however,  be  remembered,  that  the  children  who  are  thus 
punished,  are  such  only  as  walk  in  the  ways  of  their  wicked 
parents,  follow  their  example,  and  approve  of  their  conduct ;  or, 
at  least,  do  not  disapprove  of  it,  and  mourn  on  account  of  it. 

q2 


186  THIRD  COMMANDMENT. 

2.  By  promise.  This  is  expressed  in  these  words, — M  Show- 
ing mercy  unto  thousands  of  them  that  love  me  and  keep  my 
commandments."  They  who  love  God,  are  such  as  have  an  un- 
feigned pleasure  in  him  as  their  God,  see  in  him  what  cannot 
possibly  be  found  in  any  besides  him,  take  up  their  rest  in  him, 
and  in  every  thing  manifest  themselves  to  be  his  people.  And 
they  who  keep  his  commandments,  are  such  as  have  a  universal 
and  a  uniform  regard  to  every  part  of  his  law,  as  the  only  rule  of 
their  faith  and  practice ;  and,  with  respect  to  this  commandment, 
have  a  particular  regard  to  the  institutions  of  his  own  appoint- 
ment. 

It  may  here  be  remarked,  that  there  is  something  very  observ- 
able in  the  way  of  expressing  the  threatening  and  the  promise. 
The  threatening  extends  only  to  the  third  and  fourth  generations 
of  them  that  hate  the  Lord;  whereas  the  promise  extends  to 
thousands  of  generations  of  them  that  love  him  and  keep  his  com- 
mandments. This  evidently  intimates,  that  Judgment  is  God's 
strange  work,  and  that  he  has  no  pleasure  in  the  death  of  the 
sinner ;  but  that  mercy  is  his  delight,  and  that  it  is  manifold 
and  unbounded. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  God  has  a  right  to  de- 
mand what  he  pleases.  2.  That  being  his  professed  people,  we 
are  under  special  obligations  to  observe  what  he  hath  command- 
ed ;  and  likewise  the  manner  in  which  his  commandments  ought 
to  be  observed.  3.  That  transgressors  shall  not  escape  the  due 
reward  of  their  disobedience.  4.  That  parents  ought  to  consider 
well  how  they  act  before  their  children,  that  they  may  not  plunge 
them  into  ruin  by  their  wickedness.  5.  That  children  ought  to 
imitate  the  example  of  their  parents  no  further  than  they  follow 
the  Lord.  6.  The  danger  to  which  those  parents  expose  them- 
selves, who  set  a  bad  example  before  their  children.  7.  That  this 
will  not  excuse  their  children  before  the  Lord,  if  they  do  not 
what  he  hath  commanded.  8.  That  those  children  that  are 
brought  up  in  his  fear,  have  much  cause  to  bless  the  Lord;  and 
likewise,  that  much  will  be  required  from  them.  9.  The  necessity 
of  loving  God,  and  of  keeping  his  commandments. 


DIV.   3. — THE    THIRD   COMMANDMENT. 

(!$.  53.— Mtytfj  is  tije  ©fnrtj  ©omman&nttttt? 

The  Third  Commandment  is,  "  Thou  shalt  not  take 
the  name  of  the  Lord  thy  God  in  vain ;  for  the  Lord 
will  not  hold  him  guiltless  that  taketh  his  name  in 
vain." 

Exod.  xx.  7;  Deut.  v.  11. 


THIRD  COMMANDMENT— DUTIES  REQUIRED.  187 

Duties  Required. 

0L  54 — MW  fe  required  in  tlje  ©furfe  <£omman&ment  ? 

The  Third  Commandment  requireth  the  holy  and 
reverend  use  of  God's  names,  titles,  attributes,  ordi- 
nances, Word,  and  works. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  God's  names  are  to  he  used  with  holy  reverence. 
Ps.  xxix.  2. — "  Give  unto  the  Lord  the  glory  due  unto  his  name." 
See  also  Matt.  vi.  9. 

2.  That  God's  titles  are  to  be  used  With  holy  reverence.  Rev. 
xv.  3,  4. — "  Great  and  marvellous  are  thy  works,  Lord  God  Al- 
mighty ;  just  and  true  are  thy  ways,  thou  king  of  saints.  Who 
shall  not  fear  thee,  O  Lord,  and  glorify  thy  name." 

3.  That  God's  attributes  are  to  be  used  with  holy  reverence. 
Rev.  iv.  8. — M  Holy,  holy,  holy,  Lord  God  Almighty,  who  was, 
and  is,  and  is  to  come."     See  also  Rev.  xv.  4. 

4.  That  God'a  ordinances  are  to  be  used  with  holy  reverence. 
Eccl.  v.  1. — "  Keep  thy  foot  when  thou  goest  to  the  house  of  God, 
and  be  more  ready  to  hear  than  to  give  the  sacrifice  of  fools."  See 
also  Mai.  i.  11,  14. 

5.  That  God's  Word  is  to  be  use^with  holy  reverence.  Prov. 
xiii.  13. — "  Whoso  despiseth  the  ^Mord  shall  be  destroyed;  but 
he  that  feareth  the  commandment Chall  be  rewarded."  See  also 
Ps.  cxxxviii.  2. 

6.  That  God's  works  are  to  be  used  and  contemplated  with  holy 
reverence.  Job  xxxvi.  24. — "  Remember  that  thou  magnify  his 
work  which  men  behold." 

EXPLANATION. 

Obs.  207. — The  Third  Commandment  requireth  the  holy  and 
reverend  use  of  God's  names. 

We  may  here  observe,  that  by  the  name  of  God  in  this  com- 
mandment, we  are  to  understand  every  tiling  by  which  he  maketh 
himself  known, — his  names,  titles,  attributes,  ordinances,  Word, 
and  works. 

The  names  of  God  are  these  : — 

1.  To  point  him  out  as  absolute,  unchangeable,  self-existent, 
&c,  he  is  known  by  the  names,  Jehovah,  Jah,  I  Am,  God,  &c. 

2.  To  point  him  out  as  sovereign,  he  is  known  by  the  names, 
Lord,  God,  &c. 

3.  As  he  is  one  God,  in  three  persons,  in  the  relation  in  which 
these  persons  stand  to  one  another,  they  are  known  by  the  names 
of  Father,  Son,  and  Holy  Ghost. 

To  make  a  holy  and  reverend  use  of  God*s  names,  is  to  think, 
speak,  and  write  of  them  in  faith  and  fear ;  having  on  our  minds 


188  THIRD  COMMANDMENT — DUTIES  REQUIRED. 

a  holy  dread  of  his  majesty,  and  believing  him  to  be  what  he  calls 
himself. — Deut.  xxviii.  58 ;  Jer.  v.  22. 

Obs.  208. — The  Third  Commandment  requireth  the  holy  and 
reverend  use  of  God's  titles. 

As  the  names  of  God  show  what  he  is  in  himself,  without  re- 
lation to  any ;"  so  his  titles  exhibit  what  he  is  to  the  creatures 
which  he  hath  made. 

1.  The  titles  which  belong  to  God  as  the  God  of  nature,  are 
these  : — Creator,  and  Creator  of  the  ends  of  the  earth — Preserver 
of  men — Lord  of  hosts — King  of  nations,  &c. 

2.  The  titles  which  belong  to  God  as  the  God  of  grace,  are 
these  : — The  Hearer  of  prayer — the  God  of  Abraham,  Isaac, 
and  Jacob — the  Holy  One  of  Israel — the  Father  of  mercies — 
the  God  of  consolation — the  King  of  saints — the  God  of  salva- 
tion, &c. ;  and  in  a  peculiar  manner  he  is  known  in  the  New 
Testament  by  the  endearing  title  of  the  God  and  Father  of  our 
Lord  Jesus  Christ. 

3.  The  persons  of  the  adorable  Trinity  are  also  known  by  dis- 
tinct titles,  according  to  the  part  which  they  act  in  the  work  of 
redemption.  The  Father  is  known  by  the  title  of  the  Father  of 
Jesus  Christ,  who  is  called  his  Son;  the  Son  is  known  by  the 
titles,  Head  of  the  Church,  King  of  kings,  and  Lord  of  lords, 
&c. ;  and  the  Holy  Ghost  is  known  by  the  titles,  Comforter, 
Sanctifier,  &c. 

To  make  a  holy  and  reverend  use  of  God's  titles,  is,  to  think, 
and  speak,  and  write  of  them  in  faith  and  fear;  viewing  them  as 
in  Christ,  and  thus  drawing  virtue  from  them,  for  the  increase  of 
our  faith  and  holiness. — Exod.  xxiii.  20,  21. 

Obs.  209. — The  Third  Commandment  requireth  the  holy  and 
reverend  use  of  God's  attributes. 

By  the  attributes  of  God  we  are  to  understand  those  excellen- 
cies which  are  ascribed  to  him,  as  essentially  belonging  to  his 
nature,  and  by  which  he  is  distinguished  from  every  creature 
which  he  hath  made.  They  are,  his  infinity,  eternity,  unchange- 
ableness  or  immutability,  omniscience,  omnipresence,  omnipo- 
tence, &c. ;  also  wisdom  and  knowledge,  power,  holiness,  jus- 
tice, goodness  and  mercy,  truth  and  faithfulness. 

To  make  a  holy  and  reverend  use  of  God's  attributes,  is  to 
think  and  speak  of  them  in  a  reverend  and  spiritual  manner, 
and  to  use  them,  both  in  respect  of  ourselves  and  others,  for  the 
end  for  which  they  were  revealed.  See  Ps.  cxxx.  4 ;  2  Cor. 
v.  11. 

Obs.  210. — The  Third  Commandment  requireth  the  holy  and 
reverend  use  of  God's  ordinances. 

By  ordinances  God  is  known  in  his  Church,  as  having  good- 


THIRD  COMMANDMENT — DUTIES  REQUIRED.  189 

will  to  the  sons  of  men,  as  its  gracious  lord  and  head,  who  will- 
eth  its  salvation  for  ever,  and  its  comfort  amidst  its  numerous 
and  powerful  enemies. 

The  ordinances  of  God  are  these  : — Prayer  and  thanksgiving ; 
praise ;  the  administration  and  the  receiving  of  the  sacraments  ; 
the  reading,  and  preaching,  and  hearing  of  the  Word ;  Church 
government  and  -discipline  ;  the  ministry  and  the  maintenance 
thereof ;  religious  fasting ;  oaths,  or  swearing  by  the  name  of 
God  ;  vows  ;  and  lots. 

To  make  a  holy  and  reverend  use  of  God's  ordinances,  is  to 
view  God  as  present  in  them ;  and  to  attend  or  perform  them 
with  a  view  to  his  glory. — Matt,  xxviii.  *20;  Ps.  lxxxvi.  9.  It 
is  to  pray  in  the  Spirit,  to  sing  with  grace  in  the  heart,  to  preach 
and  hear  in  faith,  to  communicate  worthily  with  grace ;  in  a 
word,  it  is  to  do  all  that  is  required  in  the  ordinances  after  a 
right  manner. 

As  the  name  of  God  is  more  immediately  interposed  in  oaths, 
vowS)  and  lots,  we  shall  make  a  few  remarks  on  each  of  these. 

An  oath  is  an  act  of  religious  worship,  in  which  God  is  so- 
lemnly called  upon  as  a  witness,  for  the  confirmation  of  the  truth 
formerly  doubtful,  and  for  terminating  contention  among  men. — 
Deut.  vi.  13;  Heb.  vi.  16. 

To  call  on  God  as  a  witness  in  an  oath,  implies  an  acknow- 
ledgment and  belief  of  the  following  things : — That  he  is  the  in- 
fallible searcher  of  hearts;  that  he  is  the  powerful  avenger  of  all 
perjury  and  falsehood;  and  that  he  is  infinitely  superior  to  us. 
See  Heb.  vi.  16. 

But  it  may  be  here  objected  by  some,  that  swearing  is  unlaw- 
ful,— that  it  is  said,  "  Swear  not  at  all ; "  and,  w  Above  all  things 
swear  not." — Matt.  v.  34  ;  James  v.  12.  To  this  we  answer, 
that  these  expressions  by  no  means  prohibit  an  oath,  when  law- 
fully called  upon  to  swear;  but  only  profane  and  sinful  swearing 
in  common  conversation,  or  a  taking  of  the  name  of  God  in  vain. 
See  Deut.  vi.  13;  Jer.  iv.  2. 

That  an  oath,  which  is  a  most  solemn  act  of  religious  worship, 
may  be  used  in  a  holy  and  reverend  manner,  the  following  pre- 
cept in  Jer.  iv.  2,  must  be  carefully  attended  to:  M  Thou  shalt 
swear  in  truth,  in  judgment,  and  in  righteousness." 

1.  In  truth.  This  implies,  that  what  is  sworn  be  strictly  con- 
formable to  truth, — for,  if  it  be  not,  God  is  called  upon  to  wit- 
ness a  lie;  that  we  ourselves  be  persuaded  of  its  truth;  Snd  that 
it  be  without  fraud  or  deceit,  without  any  equivocation  or  men- 
tal reservation. 

2.  In  judgment.  This  implies,  that  what  is  sworn  must  be 
understood,  that  we  may  not  swear  respecting  an  uncertainty ; 
that  we  understand  the  nature  of  an  oath ;  and  that  we  engage  in 
it  with  fear  and  reverence,  knowing  that  it  is  God  with  whom 
we  have  to  do. 


li)0  THIRD  COMMANDMENT — DUTIES  REQUIRED. 

3.  In  righteousness.  This  implies,  that  the  thing  concerning 
which  the  oath  is  taken,  must  be  just  and  lawful  in  itself;  that 
it  must  be  possible ;  and  that,  if  we  are  intimately  concerned  in 
the  performance  of  it,  it  must  be  in  our  power;  that  it  must  be 
consistent  with  our  duty  to  God,  and  with  conscience  towards 
our  neighbour;  and  that  we  must  remember  and  resolute!}"  de- 
termine to  perform  it. 

Here  it  may  be  remarked,  that  the  way  of  appealing  to  God 
in  an  oath,  laid  down  in  Scripture,  is  the  lifting  up  of  the  hand. 
See  Gen.  xiv.  22;  Rev.  x.  5,  6. 

A  vow  is  a  voluntary  and  deliberate  engagement  to  the  Lord 
alone,  as  a  party,  without  regarding  any  other  either  as  party 
or  as  witness.  See  Ps.  1.  14,  and  cxix.  106.  An  oath  is  not 
always  connected  with  what  is  religious;  but  avow  is  always  con- 
nected with  what  is  religious,  and  with  that  only.  See  Deut. 
xxiii.  21-23. 

That  vows  may  be  used  in  a  holy  and  reverend  manner,  they 
must  be  entered  into  in  the  exercise  of  faith,  and  in  the  strength 
of  the  grace  that  is  in  Jesus  Christ,  without  which  there  can  be 
no  performance  of  them. — John  xv.  5;  Phil.  iv.  13. 

A  lot,  or  lotting,  is  a  laying  aside  the  use  of  all  means,  and  an 
immediate  and  a  direct  appeal  to  God,  that  by  his  immediate 
providence  he  would  give  a  present  decision  respecting  a  thing 
doubtful  or  questionable.  **  The  lot  is  cast  into  the  lap,  but  the 
whole  disposing  thereof  is  of  the  Lord.'" — Prov.  xvi.  33. 

That  lots  may  be  used  in  a  holy  and  reverend  manner,  they 
must  be  used  only  in  affairs  of  great  importance,  and  in  cases  of 
absolute  necessity,  which  cannot  be  otherwise  decided  without 
great  inconvenience. — Prov.  xviii.  18.  It  would  undoubtedly 
oe  a  profanation  of  the  name  of  God,  to  use  the  lot  in  matters  of 
little  or  no  moment,  or  in  trifles;  or  to  call  upon  him  to  deter- 
mine those  things  which  may  be  easily  settled  by  the  use  of  ordi- 
nary means.  We  must  also  look  to  God  for  the  decision,  calling 
at  the  same  time  on  his  name, — Jonah  i. ;  Acts  i.;  and  the  matter 
must  be  entirely  left  to  the  decision  of  God,  without  using  any 
deceit  to  make  it  tend  either  to  the  one  side  or  to  the  other. 

Obs.  211. — The  Third  Commandment  requireth  the  holy  and 
reverend  use  of  God^s  Word. 

By  the  Word  oi  God  we  are  to  understand  the  Scriptures  of 
the  Old  and  New  Testaments,  called  the  Holy  Scriptures  ;  by 
which  alone  we  can  become  wise  unto  salvation,  and  in  which 
alone  we  have  unfolded,  to  us  the  various  ways  in  wrhich  God 
hath  made  himself  known,  and  the  way  in  which  we  can  be  happy, 
both  in  this  world  and  in  that  to  come. 

To  make  a  holy  and  reverend  use  of  God*s  Word,  is  to  search 
and  believe  it  as  testifying  of  Christ, — John  v.  39;  and  to  take 
it  as  a  lamp  to  our  feet,  and  a  light  to  our  path, — Ps.  cxix.  105. 


THIRD  COMMANDMENT — SINS  FORBIDDEN.  191 

6bs.  212. — The  Third  Commandment  requireth  the  holy  and 
reverend  use  of  God^s  works. 

By  the  works  of  God  we  are  to  understand  his  work  of  creation, 
and  his  works  of  providence ;  in  which  last  is  included  the  work 
of  redemption,  the  chief  of  all  the  ways  of  God,  and  that  by  which 
he  hath  revealed  to  us  his  glorious  grace. 

To  make  a  holy  and  reverend  use  of  God's  works,  is  to  im- 
prove the  wonderful  displays  which  he  hath  made  of  his  glorious 
excellencies,  in  creation,  providence,  and  redemption  ;  contem- 
plating therein  his  infinite  greatness,  power,  wisdom,  and  good- 
ness ;  and  reverently  following  and  complying  with  his  designs, 
in  all  his  providential  dispensations,  blessing  and  praising  him 
for  all  his  mercies,  and  submitting  to  his  will  in  all  things. — 
Rev.  xv.  3,  4. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  knowing  ths 
name  s-by  which  the  living  God  is  known  in  his  Word,  which 
would  lead  us  to  reverence  him.  2.  That  if  we  are  God's,  we 
will  study  to  reverence  his  great  and  dreadful  name.  3.  That, 
in  order  to  reverence  the  name  of  God,  we  must  use  his  ordi- 
nances according  to  his  appointment.  4.  That  the  name  of  God 
ougl.t  not  to  be  used  by  us  in  matters  of  little  moment.  5.  That 
we  ought  to  consider  well  the  nature  of  an  oath,  that  if  called 
upon  in  providence  to  invoke  God  as  a  witness  by  one,  we  may 
not  be  found  profaning  his  name,  but  glorifying  it.  6.  The  danger 
of  appealing  immediately  to  God  by  the  lot,  in  matters  of  little 
or  no  moment.  7.  The  danger  of  vowing  to  the  Lord,  and  not 
performing  our  vows.  8.  The  danger  of  abusing  the  name  of 
God  in  any  way. 

Sins  Forbidden. 

d%.  55  — 22tf)at  ta  forftt&fccn  in  tfje  ®fm*&  ©ommantrment? 

The  Third  Commandment  forbiddeth  all  profaning 
or  abusing  of  any  thing  whereby  God  maketh  himself 
known. 

ANALYSIS  AND  PROOFS. 
We  are  here  taught, — 

1.  That  we  are  forbidden  to  profane  any  thing  by  which  God 
maketh  himself  known.     Lev.  xviii.  21. — "Neither  shalt  thou 

?rofane  the  name  of  thy  God;  I  am  the  Lord."     See  also  Mai.  i. 
9   1"« 

2.  That^  we  are  forbidden  to  abuse  any  thing  by  which  God 
maketh  himself  known.  Matt,  xxiii.  14. — "Woe  unto  you, 
scribes  and  Pharisees,  hypocrites  !  for  ye  devour  widows'  houses, 
and  for  a  pretence  make  long  prayers." 


192  THIRD  COMMANDMENT — SINS  FORBIDDEN. 

EXPLANATION. 

Obs.  213. — The  Third  Commandment  forbiddeth  all  profan- 
ing or  abusing  of  any  thing  by  which  God  maketh  himself 
known. 

To  "  profane  or  abuse  any  thing  by  which  God  maketh  him- 
self known,"  is  to  use  his  names,  his  titles,  his  attributes,  his 
ordinances,  his  word,  or  his  Works,  in  a  rash,  an  irreverent,  and 
an  unbecoming  manner. 

The  names,  titles,  and  attributes,  of  God  are  profaned  or 
abused  by  men  in  various  ways  : — 

1.  By  entertaining  abominable  or  blasphemous  thoughts  con- 
cerning God  ;  or  by  not  thinking  or  meditating  on  him,  and  on 
what  he  hath  done  for  sinners. — Ps.  x.  4,  and  xciv.  11. 

2.  By  blasphemy, — that  is,  by  speaking  in  a  reproachful  and 
reviling  manner  concerning  God,  or  any  thing  in  which  he  is 
concerned. — Lev.  xxiv.  16. 

3.  By  perjury, — that  is,  by  asserting  a  thing  to  be  true  whiich 
is  known  to  be  a  gross  falsehood ;  or  by  asserting  upon  oath 
what  is  known  to  be  doubtful  or  uncertain;  or  by  promising  upon 
oath  what  is  never  intended  to  be  performed. — 1  Kings  xxi.  13; 
Mark  xiv.  58,  59;  Ezek.  xvii.  16;  Zech.  v.  3,  4. 

4.  By  sinful  cursings, — that  is,  by  imprecating  the  wrath  and 
vengeance  of  God  upon  ourselves  or  others ;  or  by  invocating  the 
devil  in  any  way  for  harm. 

5.  By  sinful  oaths, — that  is,  by  taking  unlawful  oaths ;  or  b 
profane  swearing  in  common  conversation. — Matt.  v.  34-36,  an 
xxiii.  20-22;  James  v.  12. 

6.  By  sinful  vows, — that  is,  vows  unlawful  in  themselves, 
or  which,  if  performed,  would  involve  the  makers  of  them  in 
guilt  before  God;  or  by  vowing  to  do  what  God  hath  com- 
manded, and  to  abstain  from  what  he  hath  forbidden  in  one's  own 
strength';  or  by  vowing  to  do  what  one  has  no  intention  to  per- 
form.— 1  Kings  xix.  2;  Acts  xxiii.  12;  Matt.  xiv.  3-7;  Jer. 
xlii.  5,  6,  20,  22. 

7.  By  a  sinful  u£e  of  the  lot, — that  is,  by  appealing  to  God 
by  way  of  diversion,  as  in  playing  at  cards  and  dice,  when  God 
is  most  presumptuously  invoked  to  determine  who  shall  be  the 
gainer;  or  by  appealing  to  God  in  affairs  of  little  importance, 
which  might  otherwise  be  determined. 

8.  By  using  the  name  of  God  rashly  and  irreverently  in  com- 
mon conversation,  either  in  a  way  of  exclamation,  or  of  thanks- 
giving, or  of  importunity,  or  of  appeal  to  God. 

9.  By  maligning,  scorning,  or  reviling  religion  ;  or  by  making 
profession  of  it  in  hypocrisy,  or  for  sinister  ends  ;  or  by  back- 
sliding from  it ;  or  by  committing  such  enormities  and  immor- 
alities as  dishonour  it,  and  cause  the  name  of  God  to  be  evil 
spoken   of. — Acts  xiii.  45;  Ps.  i.  2;  2  Pet.  iii.  3;  1  Pet.  iv. 


THIRD  COMMANDMENT — REASON  ANNEXED.       193 

4;  2  Tim.  iii.  5;  Heb.  vi.  6;  Rom.  ii.  24;  Gal.  iii.  I;  Heb. 
x.  38. 

The  ordinances  of  God  are  profaned  or  abused,  when  they 
are  totally  neglected,  or  when  they  are  attended  in  a  formal, 
superficial,  and  customary  manner,  without  seeking  to  hold  com- 
munion with  God  in  them,  or  to  derive  spiritual  nourishment 
from  them. — Acts  vii.  42,  43;  Isa.  xxix.  13,  14. 

The  Word  of  God  is  profaned  or  abused,  when  it  is  misinter- 
preted or  misapplied ;  when  any  part  of  it  is  perverted,  either  to 
profane  jests,  or  to  curious  and  unprofitable  questions,  or  to  vain 
janglings,  or  to  the  maintaining  of  false  doctrines  ;  or  when  the 

Purposes  and  providences  of  God  are  misapplied. — Rom.  vi. 
;  Matt.  v.  21,  &c;  2  Pet.  iii.  16  ;  Matt.  xxii.  24  ;  Isa.  xxii. 
13;'  1  Tim.  i.  4,  6,  and  vi.  4,  &c;  2  Tim.  ii.  14;  Tit.  iii.  9; 
Eccl.  viii.  11. 

The  works  of  God  are  profaned  or  abused,  when  the  crea- 
tures are  abused  to  sinful  lusts  and  practices  ;  when,  in  prosper- 
ity, men  are  forgetful  of  God,  Unthankful  for  mercies,  and  in- 
dulge themselves  more  in  sin  on  account  of  the  goodness,  of  God ; 
or  when,  in  adversity,  they  murmur  and  quarrel  at  his  provi- 
dences, and  become  more  hardened  in  sin. — Rom.  xiii.  13,  14; 
Hos.  xiii.  6;  Rom.  ii.  4,  5;  1  Cor.  x.  10 ;  Jer.  v.  3. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  having  be- 
coming views  of  God.  2.  The  danger  of  blaspheming  the  name 
of  God.  3.  The  sin  of  perjury,  and  of  cursing  and  swear- 
ing. 4.  The  necessity  of  watchfulness,  and  of  avoiding  the  com- 
pany of  those  who  fear  ^aot  God.  5.  The  necessity  of  setting  a 
watch  upon  our  lips.  6.  The  necessity  of  performing  our  vows. 
7.  The  danger  of  appealing  to  God  in  matters  of  little  or  no  mo- 
ment. 8.  That  the  name  of  God  ought  to  be  spoken  of  with 
reverence  at  all  times.  9.  The  danger  of  hypocrisy.  10.  The 
danger  to  which  they  expose  themselves,  who  offend  the  children 
of  the  kingdom.  11.  The  sin  of  which  they  are  guilty,  who  en- 
courage sinners  in  their  sin.  12.  That  Divine  ordinances  are 
worthy  of  our  regard.  13.  The  danger  of  backsliding  in  religion. 
14.  That  the  Word  of  God  should  be  improved  for  his  glory, 
and  for  the  good  of  ourselves  and  others.  15.  That  the  works  of 
God  are  wonderful,  in  creation,  providence,  and  redemption ;  in 
mercy  and  in  judgment,  &c. 

Reason  Annexed, 

(£.  56 — SSEfjat  ia  tfjr  SHUasson  amttx*&  to  tije  &f)tr& 
©otnmantjmcnt? 

The  reason  annexed  to  the  Third  Commandment  is, 
That  however  the  breakers  of  this  commandment  may 

B 


194  THIRD  COMMANDMENT — REASON  ANNEXED. 

escape  punishment  from  men,  yet  the  Lord  our  God 
will  not  suffer  them  to  escape  his  righteous  judgment  : 
(or  will  not  hold  them  guiltless  that  take  his  name  in 
vain.) 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  they  who  take  God's  name  in  vain  may  escape  pun- 
ishment from  men. 

2.  That  the  sin  of  taking  God's  name  in  vain  will  be  specially 
punished  by  God  himself.  Deut.  xxviii.  58,  59.-^-"  If  thou  wilt 
not  observe  to  do  all  the  words  of  this  law,  that  are  written  in 
this  boek,  that  thou  mayest  fear  this  glorious  and  fearful  name, 
The  Lord  thy  God  ;  then  the  Lord  will  make  thy  plagues 
wonderful." 

EXPLANATION. 

Obs.  214. — There  are  many  who  hold  themselves  guiltless  of 
much  sin,  although  they  take  the  name  of  God  in  vain. 

1.  Many  encourage  themselves  in  this  sin  from  its  prevalence 
in  the  world,  and  from  the  custom  which  they  themselves  have 
imbibed  of  profaning  the  name  of  God.  But  the  prevalence  of 
profane  swearing  in  common  conversation,  or  a  habit  or  custom 
of  it,  can  be  no  excuse,  any  more  than  the  prevalence  of  the  crim9 
of  murder,  or  a  habit  or  custom  of  killing  men,  can  be  an  excuse 
of  wilful  murder. 

2.  Many  conclude  that  they  are  at  liberty  to  break  out  in  such 
language  as  they  would  not  probably  use  at  another  time,  when 
they  are  hurried  into  passion  by  losses,  or  by  crosses,  or  by  dis- 
appointments, or  by  discouragements,  8&.  But  are  such  guilt- 
less, because  they  think  that  they  have  cause  to  abuse  the  name 
of  God  ?  Besides,  can  any  profit  or  pleasure  arise  from  insult- 
ing the  great  God  to  his  face  ?  This  is  a  crime  which  we  dare 
not,  without  danger,  be  guilty  of  against  a  fellow-creature. 

3.  Many  even  glory  in  profaning  the  name  of  God  by  horrid 
oaths.  They  not  only  see  no  sin  in  taking  the  name  of  God  in 
vain  by  swearing  ;  but  they  think  that,  by  doing  so,  they  appear 
great,  and  are  superior  to  others.  They  must  have  a  sort  of  lan- 
guage to  distinguish  them  from  those  whom  they  are  pleased  to 
brand  with  the  name  of  enthusiasts  or  religious  fanatics, — that  is, 
persons  who  fear  the  name  of  the  Lord.  Such  show  at  once 
that  they  do  not  belong  to  God,  and  that  they  have  no  part  nor 
lot  with  those  whom  they  despise. 

Obs.  215. — They  who  take  the  name  of  God  in  vain  may,  and 
often  do,  escape  punishment  from  men. 

They  who  are  guilty  of  this  sin  escape  punishment  from  magis- 
trates, partly  because  human  laws  do  not,  or  cannot,  extend  to 
all  profanations  of  the  name  of  God,  and  partly  because  they  who 


THIRD  COMMANDMENT — REASON  ANNEXED.  195 

are  in  authority  are  not  imfrequently  profane  and  wicked  persons 
themselves,  and  consequently  cannot  with  any  propriety  execute 
those  laws  which  do  extend  to  blasphemy,  perjury,  swearing,  and 
the  grosser  profanations  of  the  name  of  God.  They  also  escape 
punishment  from  ministers,  when  they  allow  this  sin  to  pass 
without  observation  in  their  public  ministrations,  and  in  the  ex- 
ercise of  the  government  of  the  house  of  God.  They  also  escape 
punishment  from  parents  and  masters  of  families,  when  such  do 
not  reprove  and  punish  those  under  their  charge,  who  are  guilty 
of  this  sin.  Another  reason  why  the  breakers  of  this  command- 
ment escape  punishment  from  men,  is  because  there  is  so  little 
zeal  among  them  for  the  honour  of  the  name  of  God.  Were  men 
thus  treated,  they  would  soon  avenge  it  as  their  own  interest ; 
but  the  interest  of  God's  honour  appears  to  be  the  interest  of 
very  few. 

Obs.  216. — Although  they  who  take  God's  name  in  vain  escape 
pv.nishment  from  men,  yet  the  Lord  will  not  suffer  them  to  escape 
his  righteous  judgment. 

This  is  expressed  in  the  commandment  itself  thus  : — *•  The 
Lord  will  not  hold  him  guiltless  that  taketh  his  name  in  vain," 
— that  is,  he  will  account  him  very  guilty,  and  will  assuredly 
punish  him. 

The  judgments  which  God  inflicts  upon  such  as  are  profane 
and  abuse  his  name,  are  various.  This  sin  destroys  families, — 
Zech.  v.  3,  4;  brings  judgments  upon  a  land, — Hos.  iv.  1-6; 
Jer.  v.  7-9;  and  wonderful  plagues  upon  the  body, — Acts  xii. 
21-23;  and  it  will  destroy  both  soul  and  body  in  hell  for  ever, — 
Rom.  ii.  5. 

This,  then,  must  be  a  very  heinous  sin,  seeing  the  Lord  him- 
self undertakes  to  punish  it  in  such  a  signal  manner,  although 
others  may  allow  it  to  escape.  And  its  heinousness  further  ap-. 
pears  from  the  character  which  is  given  of  such  in  Scripture,  as 
the  open  and  avowed  enemies  of  God, — Ps.  cxxxix.  20;  and 
also  from  the  consideration,  that  there  is  nothing  obtained'by  the 
commission  of  it;  that  there  is  no  temporal  advantage  connected 
with  it ;  but  that  it  is  committed  out  of  pure  malice  against  God, 
and  from  pure  love  to  the  thing  itself. 

Obs.  217. — Besides  the  reason  above  mentioned,  there  seem  to 
be  other  reasons  in  the  commandment  itself,  why  the  name  of 
God  should  not  be  taken  in  vain. 

In  this  commandment  God  styles  himself  the  Lord  thy  God. 
"  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain.v 

1.  The  consideration,  that  he  is  the  Lord  or  Jehovah,  lays  us 
under  a  strong  obligation  to  use  his  name  with  reverence,  on  ac- 
count of  his  essential  glory  and  the  excellencies  of  his  nature ; 
and  because  he  has  an  undoubted  right  to  the  obedience  of  his 


196  FOURTH  COMMANDMENT — DUTIES  REQUIRED. 

creatines  :  and  to  fear  his  name  is  a  part  of  that  obedience  which 
he  requires,  and  which  is  well  pleasing  in  his  sight. 

2.  The  consideiation,  that  he  is  the  Lord  our  God,  lays  a  still 
stronger  obligation  upon  us  to  fear  his  name.  If  he  hath  made 
himself  over  to  us  in  his  Word  as  reconciled  in  Christ  Jesus,  and 
if  he  hath  revealed  himself  in  the  gospel  as  our  God,  in  the  en- 
dearing relations  of  the  everlasting  covenant, — what  stronger 
obligations  can  we  lie  under  to  fear  him  always,  and  to  beware 
of  offending  him  by  taking  his  name  in  vain  ? 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  having  be- 
coming views  of  God.  2.  The  danger  of  excusing  one's  self  in 
the  commission  of  sin,  3.  That  custom  or  habit  will  not  ex- 
tenuate any  sin;  and  that  passion  ought  to  be  avoided,  seeing  it 
is  not  free  from  sin.  4.  The  necessity  of  keeping  the  door  of  our 
lips,  that  we  offend  not  with  our  tongue.  5.  That  God  is  entitled 
to  our  obedience  in  reverencing  his  great  name.  6.  That  one 
distinguishing  feature  of  a  child  of  the  devil,  is  profane  swearing. 
7.  That  the  blood  of  Christ  alone  can  cleanse  from  this  sin.  a. 
The  necessity  of  zeal  for  the  name  of  God,  that  the  plague  of 
profane  swearing  may  be  stayed,  and  that  wrath  may  be  averted 
from  us. 

DIV.  4. — THE  FOURTH  COMMANDMENT. 

(g.  57 — S&in'cf)  is  tf)e  jfourtf)  CTo.tmttaJt&nmtt? 

The  Fourth  Commandment  is,  "  Remember  the  Sab- 
bath-day to  keep  it  holy.  Six  days  shalt  thou  labour, 
and  do  all  thy  work ;  but  the  seventh  day  is  the  Sabbath 
of  the  Lord  thy  God :  in  it  thou  shalt  not  do  any  work, 
thou,  nor  thy  son,"  nor  thy  daughter,  thy  man-servant, 
nor  thy  maid-servant,  nor  thy  cattle,  nor  thy  stranger 
that  is  within  thy  gates :  for  in  six  days  the  Lord  made 
heaven  and  earth,  the  sea,  and  all  that  in  them  is,  and 
rested  the  seventh  day:  where  forp  the  Lord  blessed  the 
Sabbath-day,  and  hallowed  it." 

Exod.  xx.  8-11;  Deut.  v.  12-15. 

Duties  Required. 
CBt.  58 — S&fjat  ts  required  tit  tJjejTourtfr  (Eomman&ment? 
The  Fourth  Commandment  requireth  the  keeping 
holy  to  God  such  set  times  as  he  hath  appointed  in  his 
Word,  expressly  one  whole  day  in  seven,  to  be  a  holy 
Sabbath  to  himself. 


FOURTH  COMMANDMENT — DUTIES  REQUIRED.  197 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  God  in  his  Word  hath  appointed  set  times  for  his 
"worship.  Lev.  xxiii.  37,  38. — "  These  are  the  feasts  of  the  Lord 
which  ye  shall  proclaim  to  he  holy  convocations,  besides  the 
Sabbath  of  the  Lord." 

2.  That  God  requires1  one  whole  day  in  seven,  which  he  hath 
expressly  appointed  to  be  a  holy  Sabbath  to  himself.  Deut.  v. 
12,  14. — u  Keep  the  Sabbath-day  to  sanctify  it.  The  seventh 
day  is  the  Sabbath  of  the  Lord  thy  God."  Exod.  xxxv.  15. — • 
"  Whosoever  doeth  any  work  on  the  Sabbath,  he  shall  surely  be 
put  to  death."    See  also  Exod.  xxxv.  2;  Lev.  xix.  30. 

EXPLANATION. 

Obs.  218. — The  Fourth  Commandment  is  expressed  in  a 
peculiar  manner. 

It  is  expressed  both  positively  and  negatively. 

1.  Positively.  u  Remember  the  Sabbath-day  to  keep  it  holy;** 
to  show  what  God  would  have  us  to  do. 

2.  Negatively.  "  In  it  thou  shalt  not  do  any  work ;"  to  show 
what  is  forbidden  in  this  commandment,  or  what  God  would 
have  us  not  to  do. 

Again :  the  careful  observance  of  this  commandment  is  enjoined 
on  various  persons  in  authority. 

1.  It  is  the  duty  of  parents  to  see  that  their  children  observe 
the  Sabbath-day.  "  In  it  thou  shalt  not  do  any  work,  thou,  nor 
thy  son,  nor  thy  daughter." 

2.  It  is  the  duty  of  masters  to  see  that  their  servants  observe 
the  Sabbath-day.  **  In  it  thou  shalt  not  do  any  work,  thou,  nor 
thy  man-servant,  nor  thy  maid- servant." 

3.  It  is  the  duty  of  heads  of  families  to  see  that  all  within  the 
gates  of  their  house  observe  the  Sabbath-day  to  keep  it  holy. 
"  In  it  thou  shalt  not  do  any  work,  thou,  nor  thy  stranger  that 
is  within  thy  gates." 

4.  This  commandment  may  also  have  a  reference  to  magis- 
trates, whose  duty  it  is  to  see  that  all  within  the  gates  of  the  city 
observe  the  Sabbath,  at  least  externally. 

This  commandment  may  have  been  thus  fully  expressed,  on 
account  of  the  particular  place  which  the  Sabbath  holds  in  reli- 
gious worship ;  for,  with  the  observance  of  the  Sabbath,  religion 
must  stand  or  fall. 

Obs.  219. — The  Fourth  Commandment  requireth  the  keeping 
holy  to  God  such  set  times  as  he  hath  appointed  in  his  Word. 

By  the  set  times  here  mentioned,  we  are  to  understand  those 
stated  feasts,  and  holy  convocations  for  religious  worship,  which 
were  instituted  of  old  under  the  ceremonial  law,  and  which  the 
Jews  were  bound  by  Divine  appointment  to  observe  during  the 

r2 


198  FOURTH  COMMANDMENT — DUTIES  REQUIRED. 

continuance  of  that  ceremonial  dispensation.  See  an  account  of 
these  stated  feasts  in  Lev.  xxiii.  But  matters  are  now  totally 
altered ;  and  accordingly*  in  the  New  Testament,  we  do  not  read 
of  one  day  to  be  observed  as  a  stated  time  for  public  worship,  but 
the  Sabbath.  All  the  Jewish  festivals  being  purely  ceremonial, 
they  have  been  entirely  abolished  since  the  resurrection  of  Christ ; 
so  that  we  have  neither  a  command  to  observe  them,  nor  an  ex- 
ample of  observing  any  of  those  which  in  some  Churches  are 
called  holidays.  Every  thing  of  this,  nature  we  find  condemned 
in  the  New  Testament.     See  Gal.  iv.  10;  Col.  ii.  16,  &c. 

But  although  we  are  not  to  observe  any  stated  times  of  wor- 
ship, except  the  Sabbath,  under  the  New  Testament  dispensation, 
yet  we  are  undoubtedly  called  upon  at  times  to  worship  God 
publicly  on  other  days,  besides  that  one  which  he  hath  appointed 
for  his  stated  worship.  These,  however,  are  not  stated,  but  only 
occasional  times  of  worship ;  and  they  are  to  be  observed  only  as 
his  providence  calls  us.  Thus,  days  of  fasting  and  of  thanks- 
giving are  to  be  observed  by  us,  when  we  are  called  in  providence 
to  the  duty  of  fasting,  or  of  publicly  acknowledging  God's  mercies 
with  thanksgiving;  but  these  days  cannot  be  called  stated,  but 
occasional  times  of  worship. 

Hence  it  must  be  a  great  corruption  and  innovation  in  the 
worship  of  God,  to  observe  holidays  of  man's  appointment ;  and 
to  observe  them  as  of  Divine  appointment,  and  as  stated  seasons 
of  worship,  is  as  much  as  to  say,  that  the  institutions  of  God's 
worship  are  imperfect.  Corruption  in  worship  may  arise  from 
adding  to  the  institutions  of  Christ,  as  well  as  from  taking  from 
them  :  and  there  are  not  a  few  who  imagine,  that  they  are  doing 
God  service  when  they  add  to  his  institutions ;  whereas  it  is  the 
greatest  dishonour  that  can  be  done  to  him. 

Obs.  220. — The  Fourth  Commandment  requirelh  us  to  sanctify 
one  whole  day  in  seven,  which  God  hath  expressly  appointed  to 
le  a  holy  Sabbath  to  himself. 

By  one  whole  day,  as  the  stated  time  of  worshipping  God,  we 
are  to  understand  the  same  that  we  are  to  understand  by  any 
other  whole  day — namely,  a  period  consisting  of  twenty-four 
hours,  or  what  is  commonly  called  a  natural  day;  and  this  day 
we  should  begin  and  end  at  the  same  time  that  we  begin  and  end 
any  other  day — namely,  at  midnight. 

With  respect  to  the  day  of  the  week  which  we  are  to  keep 
holy,  we  observe,  that  the  commandment  itself  enjoins  us  to  keep 
holy  the  seventh  day;  but  it  does  not  confine  us  for  ever  to  the 
observation  of  the  seventh  day  in  order  from  the  creation.  Its 
meaning  is,  that  we  must  observe  any  seventh  portion  of  our 
time  which  God,  the  object  of  our  worship,  shall  be  pleased  to 
appoint.  It  is  not  saia,  Remember  the  seventh  day  to  keep  it 
holy;  but,  "  Remember  the  Sabbath-day  to  keep  it  holy."    It  is 


FOURTH  COMMANDMENT — DUTIES  REQUIRED.  199 

not  said,  The  Lord  blessed  the  seventh  day  and  hallowed  it ;  but, 
"  The  Lord  blessed  the  Sabbath-day  and  hallowed  it. " 

The  day  which  God  hath  appointed  for  his  worship  is  called 
the  Sabbath,  which  signifies  rest.  See  Heb.  iv.  9,  where  we  read 
of  a  rest  prepared  for  the  people  of  God ;  that  is,  a  Sabbath  above, 
of  which  the  weekly  Sabbath  is  a  type  and  foretaste :  and  it  is 
called  a  holy  Sabbath,  because  it  is  set  apart  by  God  for  the 
particular  purpose  of  his  worship  and  service. 

It  may  be  here  remarked,  that  it  is  improper  to  call  this  day 
Sunday,  as  many  do.  We  ought  to  use  those  names  which  are 
given  to  it  in  Scripture.  By  using  the  term  Sunday,  instead  of 
Sabbath  or  the  Lord's  day,  we  show  that  we  prefer  the  one  to 
the  other — a  name  of  our  own  to  a  name  given  in  Scripture  to 
this  holy  day. 

Obs.  221. — Although  the  commandments  which  God  gave  the 
Israelites,  respecting  the  observation  of  other  Sabbaths  or  set 
times,  were  ceremonial,  and  abrogated  at  the  death  of  Christ; 
yet  the  Fourth  Commandment,  concerning  the  weekly  Sabbath, 
is  moral,  and  binding  on  all  men  in  all  ages. 

This  may  be  proved  from  the  following  things : — 

1.  The  time  of  the  first  institution  of  the  Sabbath  is  an  argu- 
ment for  its  morality,  or  its  binding  obligation  upon  all.  See 
Gen.  ii.  If  Adam,  in  a  state  of  innocence,  required  a  Sabbath, 
or  a  day  of  holy  rest  from  his  worldly  employments,  that  he  might 
hold  more  intimate  communion  with  his  Maker,  and  worship 
him  with  greater  solemnity;  surely  we,  who  are  sinful  creatures, 
and  so  much  engaged  in  the  affairs  of  this  world,  require  such  a 
day,  that  our  thoughts  may  be  withdrawn  from  common  scenes 
and  occupations,  and  we  more  fitted  for  enjoying  communion 
with  the  Father  of  our  spirits,  and  the  Author  of  all  good.  It 
may  be  here  observed,  that  although  the  Scriptures  are  entirely 
silent  respecting  the  observation  of  the  Sabbath  from  its  first  in- 
stitution to  the  time  of  Moses — a  period  upwards  of  2000  years, 
yet  it  cannot  be  inferred  from  this  that  it  was  not  observed  during 
that  period;  for  it  might  as  well  be  inferred,  that  there  was  no 
observation  of  the  Sabbath  after  the  time  of  Moses,  during  the 
government  of  the  judges — a  period  of  450  years,  because  there 
is  no  mention  of  the  observation  of  that  day  auring  all  that  time. 
But  it  cannot  be  supposed,  that  the  judges,  who  were  pious  men, 
would  allow  the  observation  of  the  Sabbath  to  fall  into  neglect. 
Moreover,  the  Hebrews  well  knew  that  the  observation  of  the 
Sabbath  was  a  moral  duty,  before  the  promulgation  of  the  law ; 
for,  before  they  came  to  Mount  Sinai,  we  find  Moses  speaking  of 
the  Sabbath  as  a  day  well  known  to  them. — Exod.  xvi.  23. 

2.  The  place  which  this  commandment  has  in  the  moral  law 
is  an  argument  for  the  binding  obligation  of  the  Sabbath  upon 
all.    All  the  commandments  of  the  moral  law  are  evidently  of 


200  FOURTH  COMMANDMENT — DUTIES  REQUIRED. 

the  same  nature ;  and,  consequently,  this  commandment  must  be 
of  the  same  nature  with  those  ■which  precede  and  those  which 
follow.  It  was  proclaimed  by  Jehovah  from  Mount  Sinai  equally 
with  the  rest  of  the  commandments ;  and,  consequently,  it  ought 
to  be  observed  by  all  equally  with  the  rest.  It  was  twice  written 
by  the  finger  of  God  upon  tables  of  stone,  and  placed  within  the 
ark,  as  well  as  the  other  commandments  of  the  law;  and,  con- 
sequently, it  should  be  obeyed  equally  with  the  rest.  It  is  so 
placed  in  the  moral  law,  as  to  connect  both  tables  ;  and  is,  as  it 
were,  the  bond  of  love  to  God  and  man;  and  it  will  be  found 
that  the  breakers  or  despisers  of  this  commandment  are  totally 
void  of  religion ;  or,  in  other  words,  that  they  neither  love  God 
nor  man.  Moreover,  this  commandment  is  of  a  nature  very  dif- 
ferent from  the  ceremonial  law,  which  was  never  honoured  in 
such,  a  manner,  having  never  been  put  within  the  ark,  as  the 
moral  law  was, — which  greatly  distinguished  the  one  from  the 
other.  Hence  the  Fourth  Commandment  must  be  of  the  same 
perpetual  obligation  with  the  other  moral  precepts. 

3.  Another  argument  in  favour  of  the  moral  obligation  of  the 
Sabbath,  is  the  circumstance,  that  there  was  nothing  ceremonial 
or  typical  in  the  substance  of  the  Fourth  Commandment,  with 
respect  to  the  Jews.  In  the  ceremonial  law,  every  type  had  a 
reference  to  Christ  as  the  antitype ;  but  how  could  any  thing  be 
appointed  as  a  type  of  that  which  was  altogether  unknown? 
But  Christ  Jesus,  to  whom  all  the  types  of  the  ceremonial  law 
refer,  was  unknown  in  the  capacity  of  a  saviour  at  the  time  of 
the  institution  of  the  Sabbath;  for  man,  being  then  in  innocence 
stood  in  no  need  of  one.  Moreover,  if  it  had  been  typical  o* 
Christ,  it  would  have  been  abolished  at  his  death,  with  all  the 
other  types  of  him.  But  seeing  this  is  not  the  case,  this  com- 
mandment must  be  considered  as  binding  on  all  till  the  end  of 
the  world. 

But  it  may  be  here  objected,  that  the  children  of  Israel  were 
commanded  to  remember  the  Sabbath-day,  from  the  consideration 
that  they  were  servants  in  the  land  of  Egypt;  and  that  their 
deliverance  out  of  that  land  was  typical  of  the  redemption  which 
Christ  accomplished.  To  this  we  answer,  that  the  consideration 
of  their  being  slaves  in  the  land  of  Egypt  was  indeed  added  as  a 
reason  why  they  should  keep  holy  to  God  the  seventh  day,  which 
was  to  be  observed  until  the  death  of  Christ.  But  for  this  rea- 
son, this  very  seventh  day  was  abolished ;  for  the  seventh  day  in 
order  from  the  creation  is  not  now  the  Sabbath  of  the  Lord ;  but 
the  Sabbath  is  the  seventh  part  of  the  time  given  us,  which  we 
are  now  commanded  to  keep  holy.  Properly  speaking,  the  sub- 
stance of  the  commandment  does  not  rest  in  observing  the  same 
day  from  the  beginning  to  the  end  of  time ;  but  in  observing  a 
seventh  part  of  our  time  upon  earth,  according  to  the  will  of 
God :   and  accordingly,  the  first  day  of  the  week  is  now  the 


FOURTH  COMMANDMENT — CHANGE  OF  THE  SABBATH.      201 

Sabbath  of  the  Lord ;  and  this  day  we  must  sanctify.  This, 
therefore,  can  be  no  objection  against  the  moral  obligation  of  the 
Sabbath. 

4.  It  may  be  observed,  that  much  as  the  rigid  letter  of  this 
valuable  institution  is  now  contested,  no  one  precept  of  the  moral 
law  is  more  frequently  or  more  imperatively  enforced.  See  the 
following  passages: — Exod.  xvi.  2,3-30;  Deut.  v.  12-14;  Exod. 
xxiii.  12,  xxxiv.  21,  xxxi.  14-18,  and  xxxv.  2,  3;  Lev.  xxiii.  3; 
Numb.  xv.  32-36;  Neh.  x.  31,  and  xiii.  15-23;  Isa.  lviii.  13, 14; 
Jer.  xvii.  21,  22,  24,  27 ;  Ezek.  xx.  12,  20,  21,  &c. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  keeping  holy 
the  Sabbath-day.  2.  That  God  is  not  a  hard  master;  seeing  he 
has  given  us  six  days  in  the  week,  and  only  reserved  one  for 
himself.  3.  That  profauers  of  the  Sabbath  are  grossly  ignorant 
of  God,  are  drowned  in  worldly  cares,  and  are  utterly  unfit  for 
heaven.  4.  The  pleasure  which  is  found  in  worshipping  God  on 
the  day  which  he  hath  appointed.  5.  The  danger  of  giving  to 
other  days  of  man's  appointment  that  honour  which  belongs  to 
God's  day.  6.  That  we  cannot  be  said  to  find  much  pleasure  in 
the  worship  of  God,  if  we  grudge  to  give  him  one  day  in  the 
week.  7.  That  the  Fourth  Commandment  is  binding  upon  us 
equally  with  the  rest  of  the  moral  law.  8.  That,  seeing  this  is  a 
positive  commandment  which  shall  be  in  force  to  the  end  of 
the  world,  we  are  guilty  of  heinous  sin  against  God  if  we  do  not 
observe  it. 

Change  of  the  Sabbath. 

<[§.  59. — &2&})tcf)  Uag  of  tfje  sebm  ijati)  $o&  apaomte& 
to  fce  tfje  toeefclg  Safcfcatfj? 

From  the  beginning  of  the  world  to  the  resurrection 
of  Christ,  God  appointed  the  seventh  day  of  the  week 
to  be  the  weekly  Sabbath ;  and  the  first  day  of  the  week 
ever  since,  to  continue  to  the  end  of  the  world,  which 
is  the  Christian  Sabbath. 

ANALYSIS  AND  PROOFS. 
We  are  here  taught, — 

1.  That  the  seventh  day  of  the  week  was  at  first  appointed  by 
God  as  the  weekly  Sabbath.  Gen.  ii.  3. — "  God  blessed  the 
seventh  day  and  sanctified  it."  Deut.  v.  14. — "  The  seventh  day 
is  the  Sabbath  of  the  Lord  thy  God." 

2.  That  the  seventh  day  of  the  week  continued  to  be  the  Sab- 
bath from  the  beginning  of  the  world  till  the  resurrection  of 
Christ.  Matt,  xxviii.  I. — "  In  the  end  of  the  Sabbath,  as  ii 
began  to  dawn  towards  the  first  day  of  the  week." 

3.  That  the  change  of  the  Sabbath  took  place  immediately  aftei 


202       FOURTH  COMMANDMENT — CHANGE  OF  THE  SABBATH. 

the  resurrection  of  Christ.  John  xx.  19  (compared  with  ver.  26.) 
— "  Then  the  same  day  at  evening,  being  the  first  day  of  the  week, 
when  the  doors  were  shut  where  the  disciples  were  assembled  for 
fear  of  the  Jews,  came  Jesus,  and  stood  in  the  midst." 

4.  That  the  first  day  of  the  week  is  the  Christian  Sabbath,  or 
Lord's  day,  and  shall  continue  to  be  so,  witbout  change,  till  the 
end  of  the  world.  Acts  xx.  7. — "  Upon  the  first  day  of  the 
week,  when  the  disciples  came  together  to  break  bread,  Paul 
preached  to  them."  Ezek.  xliii.  l7. — "  When  those  days  are 
expired,  it  shall  be,  that  upon  the  eighth  day,  and  so  forward,  the 
priests  shall  make  your  burnt-offerings  upon  the  altar,  and  your 
peace-offerings."     See  also  Rev.  i.  10,  and  xxii.  19. 

EXPLANATION. 

Obs.  222. — From  the  heginning  of  the  world  till  the  resurrec- 
tion of  Christ,  the  seventh  day  of  t/ic  week  was  appointed  ly 
God  as  the  weekly  Sallath. 

During  this  period,  which  consisted  of  4000  years,  the  seventh 
lay  of  the  week,  or  the  seventh  day  in  order  after  the  creation, 
was  appointed  as  the  Sabbath,  in  order  that,  as  God  rented  on 
that  day  from  the  work  of  creation,  men  might,  after  his  example, 
rest  from  their  works,  and  remember  those  of  the  Creator,  and 
celebrate  his  praises.  It  was  also  observed  afterwards  by  the 
posterity  of  Abraham,  in  commemoration  of  their  deliverance 
from  the  land  of  Egypt.  See  Gen.  ii.  2,  3;  Exod.  xvi.  23-30, 
xxiii.  12,  xxxi.  14-1$,  xxxiv.  21,  and  xxxv.  2;  Lev.  xxiii.  3; 
Deut.  v.  12-15. 

That  the  Sabbath  was  first  instituted  at  the  beginning  of  the 
world,  and  not  in  the  wilderness  at  the  promulgation  of  the  law, 
will  be  evident  when  we  consider,  that  immediately  after  finish- 
ing the  creation,  God  blessed  and  sanctified  the  seventh  day, — ■ 
that  isa  set  it  apart  from  a  common  to  a  special  purpose;  that  it 
was  observed  before  the  promulgation  of  the  law  from  Mount 
Sinai,  and  spoken  of,  not  as  a  new,  but  as  an  ancient  institution ; 
and  that,  when  the  law  was  published  to  the  Hebrews,  they  were 
commanded  to  remember  the  Sabbath-day,  which  implies,  that  it 
was  not  then  first  instituted,  but  that  it  had  been  instituted  long 
before,  and  had  been  forgotten  during  their  abode  in  the  land  of 
Egypt.     See  Gen.  ii.  2,  3;  Exod.  xvi.  5,  23. 

Obs.  223. — From  the  resurrection  of  Christ  till  the  end  of  the 
world,  the  first  day  of  the  week  tvas  appointed  ly  God  to  le  the 
Christian  Sallath. 

During  this  period,  the  first  day  of  the  week  is  to  be  observed 
as  the  Christian  Sabbath  or  Lord's  day;  and  that  in  commemora- 
tion of  an  event  much  more  remarkable  and  glorious  than  either 
the  creation  of  the  world  or  the  deliverance  of  the  Israelites  out 
of  the  land  of  Egypt, — viz.,  the  resurrection  of  Jesus  Christ  from 
the  dead,  by  which  the  work  of  redemption  was  completed. 


FOURTH  COMMANDMENT— CHANGE  OF  THE  SABBATH.       203 

If  it  be  here  asked,  why  no  other  event  respecting  Christ,  such 
as  his  incarnation,  or  his  death,  or  his  ascension,  could  have 

fiven  rise  to  the  observation  of  the  Christian  Sabbath,  as  well  as 
is  resurrection  5  we  answer,  that  if  we  consider  the  nature  of 
the  Sabbath,  we  shall  find  that  it  is  most  proper  to  view  his  re- 
surrection as  the  proper  event  from  which  the  Christian  Sabbath 
is  to  be  dated.  The  word  Sabbath,  as  before  observed,  signifies 
rest;  and,  consequently,  the  Christian  Sabbath  is  to  be  observed 
because  of  a  state  of  rest  in  which  Christ  was  when  it  was  first 
observed.  Heb.  iv.  10. — "  For  he  that  is  entered  into  his  rest, 
he  also  hath  ceased  from  his  own  works,  as  God  did  from  his." 
This  evidently  intimates,  that  as  God  rested  from  the  work  of 
creation  upon  the  seventh  day,  which  was  the  reason  why  this 
day  was  observed  as  the  Sabbath ;  so  Christ  rested  from  his  work 
on  the  first  day  of  the  week,  which  is  the  reason  why  this  day  is 
observed  as  the  Christian  Sabbath. 

To  prove  that  the  Sabbath  was  actually  changed  from  the 
seventh  to  the  first  day  of  the  week,  and  that  the  first  day  of  the 
week  is  to  be  observed  as  the  Christian  Sabbath  to  the  end  of  the 
world,  the  following  arguments  may  be  adduced: — 

1.  The  Christian  Sabbath  was  prophesied  of  under  the  Old 
Testament  dispensation.  See  Ps.  cxviii.  22,  &c,  compared  with 
Acts  iv.  10,  &c.  See  also  Ezek.  xliii.  27,  where  the  eighth  day 
is  mentioned  as  the  day  on  which  spiritual  sacrifices  were  to  be 
offered  up  to  the  Lord :  and  this  was  to  take  place  after  the 
abolition  of  the  Jewish  system  of  ceremonies — "  When  these 
flays  are  expired;"  and  it  was  to  continue  till  the  end  of  the 
vorld ;  which  is  expressed  by  the  words — M  And  so  forward." 

2.  After  -Christ's  resurrection  from  the  dead,  he  met  with  his 
disciples  on  the  first  day  of  the  week.  See  John  xx.  19,  26, 
where  we  are  informed  that  Christ  appeared  twice  to  his  dis- 
ciples on  the  first  day  of  the  week ;  so  that  we  have  reason  to 
conclude,  that  he  appeared  to  them  in  this  manner  during  the 
forty  days  that  he  continued  with  them  on  earth  after  his  resur- 
rection. 

3.  When  Christ  ascended  to  heaven,  he  poured  out  his  Spirit 
in  an  extraordinary  manner  on  the  first  day  of  the  week.  See 
Acts  ii.  1-4,  compared  with  Lev,  xxiii.  15,  16 ;  and  it  will  be 
found  that  the  day  of  Pentecost  was  the  first  day  of  the  week. 

4.  The  apostles  and  first  Christians  observed  the  first  day  of 
the  week,  above  every  other  day,  for  the  special  worship  of  God. 
See  Acts  xx.  7, — from  which  it  appears,  that  it  was  customary 
for  the  disciples  to  come  together  upon  this  day ;  for  it  is  not  said 
that  they  were  called  together  on  an  extraordinary  occasion.  See 
also  ver.  6,  where  we  are  informed  that  the  Apostle  Paul  abode 
with  them  seven  days.  But  it  is  not  said  that  he  met  with  them 
in  a  Church  capacity  on  any  of  these  days,  but  on  the  first  day 
of  the  week. 


204      FOURTH  COMMANDMENT — SANCTIFICATION  OF  SABBATH. 

5.  There  is  an  apostolical  precept  for  the  observation  of  the 
first  day  of  the  week  above  every  other  day;  and  that,  too,  for 
the  services  of  the  Church.     See  I  Cor.  xvi.  1,  2. 

6.  In  the  New  Testament,  the  first  day  of  the  week  is  called 
the  Lord's  day  ;  which  is  a  good  reason  why  Christians  should 
statedly  observe-  this  day  for  the  purposes  of  Divine  worship. 
See  Rev.  i.  10.  It  is  called  the  Lord's  day,  because  it  was  ap- 
pointed and  set  apart  by  him  from  a  common  to  a  sacred  use; 
and  to  be  observed,  according  to  his  appointment,  in  commemo- 
ration of  the  work  of  redemption,  which  is  a  greater  and  a  more 
glorious  work  than  the  work  of  creation. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  the  Lord  has  the  sole 
power  of  our  time.  2.  That  the  wisdom  of  God  is  conspicuously 
seen  in  the  change  of  the  Sabbath  from  the  seventh  to  the  first 
day  of  the  week.  3.  That  we  ought  to  acquiesce  in  this  change 
and  remember  the  resurrection  of  Christ  from  the  dead,  which  is 
the  ground  of  all  our  hopes.  4.  What  ought  to  be  our  employ- 
ment on  the  Lord's  day, — viz.,  assembling  of  ourselves  together 
for  the  worship  of  God. 

Sanctification  of  the  Sabbath. 

<g,  60 — ^om  is  ti)t  gafcbatf)  to  be  ^antttfieo? 

The  Sabbath  is  to  be  sanctified  by  a  holy  resting  all 
that  day,  even  from  such  worldly  employments  and  re- 
creations as  are  lawful  on  other  days ;  and  spending  the 
whole  time  in  the  public  and  private  exercises  of  God's 
worship,  except  so  much  as  is  to  be  taken  up  in  the 
works  of  necessity  and  mercy. 

ANALYSIS  AND  PROOFS. 

"We  are  here  taught, — 

1.  That  the  Sabbath  is  to  be  sanctified  by  a  holy  resting  all  that 
day.  Exod.  xx.  10. — "  In  it  thou  shalt  not  do  any  work.'*  See 
also  Exod.  xxxi.  15 ;  Deut  v.  14 ;  Lev.  xxiii.  3. 

2.  That  we  are  to  abstain  from  all  worldly  employments  on  the 
Sabbath.  Jer.  xvii.  21. — u  Thus  saith  the  Lord,  Take  heed  to 
yourselves,  and  bear  no  burden  on  the  Sabbath-day."  See  also 
Neh.  xiii.  15,  16-22;  Luke  xxiii.  56. 

3.  That  we  are  to  abstain  from  recreations  and  pastimes  on  the 
Sabbath,  although  lawful  on  other  days.  Isa.  lviii.  13. — "  If 
thou  turn  away  thy  foot  from  the  Sabbath,  from  doing  thy  plea- 
sure on  my  holy  day ;  and  call  the  Sabbath  a  delight,  the  holy  of 
the  Lord,  honourable ;  and  shalt  honour  him,  not  doing  thine 
own  ways,  nor  finding  thine  own  pleasure,  nor  speaking  thine 
own  words." 


FOURTH  COMMANDMENT— SANCTIFICATION  OF  SABBATH.      205 

4.  That  the  Sabbath  is  to  be  employed  in  the  public  exercises 
of  God's  worship.  Isa.  lxvi.  23. — "  From  one  Sabbath  to  another 
shall  all  flesh  come  to  worship  before  me,  saith  the  Lord." 

5.  That  the  Sabbath  is  to  be  employed  in  private  acts  of  secret 
and  social  worship.  Lev.  xxiii.  3. — "  It  is  the  Sabbath  of  the 
Lord  in  all  your  dwellings."     See  also  Ps.  xcii.  title,  1,  2. 

6.  That  works  of  necessity  are  lawful  on  the  Sabbath-day. 
Matt.  xii.  1. — "  Jesus  went  on  the  Sabbath-day  through  the  corn; 
and  his  disciples  were  an  hungered,  and  began  to  pluck  the  ears 
of  corn  and  to  eat."     See  also  to  ver.  8. 

7.  That  works  of  mercy  are  lawful  on  the  Sabbath-day.  Luke 
xiii.  16. — "  Ought  not  this  woman,  being  a  daughter  of  Abraham, 
whom  Satan  hath  bound,  lo,  these  eighteen  years,  to  be  loosed 
from  this  bond  on  the  Sabbath-day."     See  also  Matt.  xii.  9-13. 

EXPLANATION. 

Obs.  224. — The  Sabbath  is  to  he  sanctified  by  a  holy  resting 
all  that  day,  even  from  such  worldly  employments  and  recre- 
ations as  are  lawful  on  other  days. 

It  may  be  here  remarked,  that  the  Sabbath  is  not  a  means  of 
conveying  spiritual  blessings,  as  the  Word  and  sacraments  are.  It 
is  only  a  holy  season — a  time  set  apart  by  God  for  the  purposes 
of  his  worship,  at  which  he  hath  promised  particularly  to  bless 
his  people,  to  meet  with  them  in  their  assemblies,  and  to  make 
his  goodness  pass  before  them.  The  Sabbath  may,  then,  be  said 
to  be  sanctified,  inasmuch  as  it  is  set  apart  by  Divine  appointment 
for  the  worship  of  God,  that  it  may  be  kept  holy  to  him. 

The  Sabbath  is  to  be  sanctified  by  a  holy  rest,  which  is  the 
meaning  of  the  word  Sabbath. 

1.  On  this  day  we  must  rest  from  all  worldly  employments,  or 
from  all  servile  work  ;  by  which  we  are  to  understand  any  thing 
done  for  our  worldly  gain,  profit,  or  livelihood,  which,  by  prudent 
management,  might  have  been  done  the  week  before,  or  might  be 
left  undone  till  the  end  of  the  Sabbath.  See  Exod.  xxxiv.  21. 
Connected  with  worldly  employments,  from  which  we  must  rest 
on  the  Sabbath,  are  ploughing,  sowing,  reaping ;  bearing  burdens, 
buying  and  selling,  working  at  one's  ordinary  calling ;  finding 
one's  own  pleasure,  or  speaking  his  own  words ;  reading  news- 
papers or  profane  history  ;  studying  the  arts  and  sciences  ;  writ- 
ing letters  about  worldly  business,  or  making  up  bills  or  accounts ; 
unnecessary  journeying  on  this  day ;  walking  in  the  fields  and 
highways  for  pleasure  or  diversion,  or  making  use  of  beasts  for 
pleasure ;  speaking  of  the  public  news  of  the  country,  which  is  a 
frequent  topic  of  conversation  among  those  who  are  not  spiri- 
tually minded ;  conversing  about  trade,  bargains,  profits,  and 
losses,  &c. ;  feasting  and  visiting  of  friends  ;  and  unnecessary  pre- 
paration of  food.  See  Neh.  xiii. ;  Exod.  xvi.  27,  &c. ;  Numb. 
xv.  32,  &c.  j  Luke  xxiii.  55,  56,  and  xxiv.  1 ;  Exod.  xxxi.,  xxxv., 

S 


206      FOURTH  COMMANDMENT — SANCTIFICATION  OF  SABBATH. 

xvi.  23,  and  xxxv.  3.  Now,  as  this  is  one  of  the  commandments 
of  the  moral  law,  it  must  be  as  strictly  binding  on  us  as  it  was 
on  those  who  were  before  us.  The  law  of  God  is  equally  holy, 
just,  and  good,  at  all  times ;  and  God  is  as  strict  in  demanding 
obedience  now  as  he  was  formerly.     See  Matt.  v.  18. 

2.  On  this  day  we  must  also  rest  from  those  worldly  recrea- 
tions which  are  lawful  on  other  days.  By  worldly  recreations 
we  are  to  understand  worldly  pleasure,  unconnected  with  worldly 
gain  or  profit.  Those  which  are  unlawful  on  this  day,  are  such 
as  these : — the  visiting  of  friends  :  walking  in  the  fields  ;  talking 
about  the  news  of  the  day,  or  about  public  occurrences  ;  innocent 
amusements  (for  there  are  many  which  are  highly  sinful  even  on 
other  days);  travelling  about  worldly  business,  and  such  like 
things ;  together  with  several  of  those  before  mentioned,  which 
may  be  referred  to  recreations,  as  well  as  to  worldly  employ- 
ments. See  Isa.  lviii.  13.  We  may  here  remark,  that  worldly 
recreations  tend  to  alienate  the  mind  from  the  true  work  of  the 
Sabbath,  as  much  as,  if  not  more  than,  worldly  employments. 
Moreover,  if  our  recreations  on  the  Sabbath  are  to  be  the  same 
as  they  are  on  other  days,  why  specify  the  Sabbath  as  a  day  of 
rest  ? — why  make  any  difference  at  all  between  it  and  the  other 
days  of  the  week  ? 

Obs.  225. — The  ivhole  Sabbath  is  to  be  spent  in  the  public  and 
private  exercises  of  God's  worship,  except  so  much  as  is  to  be 
taken  up  in  works  of  necessity  and  mercy. 

We  are  here  informed,  that  the  Sabbath  is  to  be  sanctified  by 
Jwly  exercises. 

1.  On  the  Lord's  day  we  are  to  be  engaged  in  the  public  exer- 
cises of  God's  worship.  Such  are,  hearing  the  Word  read  and 
preached,  joining  in  prayer  and  praise,  and  partaking  of  the  sa- 
craments, according  to  Divine  appointment.  See  Rom.  x.  17  ;  1 
Cor.  i.  21  ;  Acts  xvi.  13,  and  xx.  7  ;  Ps.  xcii.  title.  And  these 
exercises  are  to  be  engaged  in  with  that  frame  of  mind  which 
ought  to  characterise  the  Lord's  day.     See  Rev.  i.  10. 

2.  On  the  Lord's  day  we  are  likewise  to  be  engaged  in  the  pri- 
vate exercises  of  God's  worship.  Under  these  are  comprehended 
secret  and  family  duties.  By  secret  duties  we  are  to  understand, 
secret  prayer  ;  reading  the  Scriptures  by  one's  self,  and  other  re- 
ligious books  which  tend  to  lead  the  soul  to  God  ;  meditation  on 
divine  subjects;  and  self-examination.  And  by  fatuity  duties 
we  are  to  understand,  family  worship,  family  examination,  and 
family  conference.  See  Jer.  x.  25;  Lev.  xxiii.  3;  Gen.  xviii. 
19;  Josh.  xxiv.  15;  2  Sam.  vi.  20;  Job  i.  5;  Acts  x.  2;  Matt. 
xxvi.  30  ;  Ps.  xcii.  1,  2. 

In  these  exercises  the  whole  day  must  be  spent,  except  so 
much  as  is  to  be  taken  up  in  works  of  necessity  and  mercy, — that 
is,  in  such  works  as  could  neither  have  been  done  on  the  day  be- 


FOURTH  COMMANDMENT — SINS  FORBIDDEN.  207 

fore  the  Sabbath,  nor  deferred  until  the  end  of  it.  Works  of  ne- 
cessity are  such  as  these  : — defending  one's  self,  or  fleeing  from 
an  enemy ;  quenching  fire ;  working  a  vessel  at  sea ;  and  other 
things  of  a  similar  nature.  And  leor/es  of  mercy  are  such  as 
these  : — refreshing  the  body  ;  visiting  the  sick,  and  ministering 
to  their  comfort  and  necessities;  feeding  cattle,  and  preserving 
them  from  danger  when  exposed  to  it ;  making  collections  for 
the  poor  ;  and  other  things  of  a  similar  nature. — Matt.  xii.  1,  &c. ; 
Luke  xiii.  10,  &c,  and  xiv.  3,  &c. ;  1  Cor.  xvi.  1,  2.  It  may  he 
here  remarked,  that  if  a  field  of  corn  is  in  danger  of  being  car- 
ried down  by  the  sudden  and  unexpected  overflowing  of  a  river, 
it  is  lawful  to  preserve  as  much  of  it  as  possible,  because  it  is  not 
an  ordinary  dispensation  of  providence.  But  in  the  case  merely 
of  unseasonable  weather,  it  is  neither  necessary  nor  lawful  to  cut 
down  and  gather  in  on  the  Sabbath-day,  because  the  dispensation 
of  providence  is  ordinary,  and  the  promise  of  God  ought  to  be 
depended  upon, — that  seed  time  and  harvest  shall  continue  until 
the  end  of  the  world. — Gen.  viii.  22. 

INFERENCES. 

From  this  subject  we  learn, — I.  That  God  is  the  same  now 
that  he  was  in  ancient  times  ;  that  his  law  is  equally  binding 
now  as  formerly  ;  and  that  holiness  is  as  acceptable  now  as  it  was 
formerly.  2.  That  they  who  think  that  God  will  dispense  with 
any  part  of  obedience  to  his  law,  are  ignorant  both  of  him  and  of 
it.  3.  That  all  who  love  God  will  give  him  the  honour  which  is 
due  unto  his  name  on  the  Sabbath-day.  4.  That  the  Sabbath  is 
not  our  own  ;  and  that  we  dare  not  do  what  we  please  on  this 
day,  without  offending  God.  5.  That  a  mere  resting  from  worldly 
employments  and  recreations  is  of  no  moment  in  the  sight  of  God, 
unless  we  are  engaged  in  holy  exercises. 

Sins  Forbidden. 

®,  69.—S2ai)at  is  forbt&bnt  in  tfje  jfourl!)  €ommarife- 
went  ? 

The  Fourth  Commandment  forbiddetli  the  omission 
or  careless  performance  of  the  duties  required,  and  the 
profaning  the  day  by  idleness,  or  doing  that  which  is 
in  itself  sinful,  or  by  unnecessary  thoughts,  words,  or 
worksj  about  our  worldly  employments  or  recreations. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  we  are  forbidden  to  omit  any  of  the  duties  required  on 
the  Sabbath.  Ezek.  xxii.  26. — M  Her  priests  have  violated  my 
law,  and  have  profaned  mine  holy  things  ;  they  have  put  no  dif- 
ference between  the  hoi"  and  nrofane,  neither  have  they  showed 


208  FOURTH  COMMANDMENT — SINS  FORBIDDEN. 

difference  between  the  unclean  and  the  clean,  and  have  hid  their 
eyes  from  my  Sabbaths,  and  I  am  profaned  among  them." 

2.  That  the  duties  of  the  Sabbath  are  not  to  be  performed  care- 
lessly. Deut.  x.  12. — "  Serve  the  Lord  thy  God,  with  all  thy 
heart,  and  with  all  thy  soul.'"     See  also  Mai.  i.  13. 

3.  That  the  Sabbalh  is  not  to  be  profaned  by  idleness.  Exod. 
xx.  8. — "  Remember  the  Sabbath-day,  to  keep  it  holy." 

4.  That  sinful  acts  are  aggravated  by  being  committed  on  the 
Sabbath.  Ezek.  xxiii.  38. — ?  They  have  defiled  my  sanctuary  in 
the  same  day,  and  have  profaned  my  Sabbaths."' 

5.  That  unnecessary  thoughts  about  our  worldly  concerns  are 
forbidden  on  the  Sabbath.  Amos  viii.  5. — "  When  will  the  new 
moon  be  gone,  that  we  may  sell  corn  ?  and  the  Sabbath,  that  we 
may  set  forth  wheat  ?" 

6.  That  unnecessary  conversation  about  our  worldly  affairs  is 
forbidden  on  the  Sabbath.  Isa.  lviii.  13. — M  Not  doing  thine 
own  ways,  nor  finding  thine  own  pleasure,  nor  speaking  thine 
own  words." 

7.  That  unnecessary  works  for  forwarding  our  worldly  concerns 
are  forbidden  on  the  -Sabbath.  Jer.  xvii.  21. — "  Thus  saith  the 
Lord,  Take  heed  to  yourselves,  and  bear  no  burden  on  the  Sab- 
bath-day." 

EXPLANATION. 

Obs.  226. — The  Fourth  Commandment  forbids  the  omission  of 
the  duties  which  God  requires  on  the  Sabbath. 

The  duties  of  which  this  commandment  forbids  the  omission, 
are  these  : — attendance  on  the  public  ordinances  of  religion  ; 
prayer,  both  private  and  secret;  and  meditation,  which  may  be 
exercised  about  the  works  of  creation  and  providence,  about  the 
work  of  redemption  in  its  various  parts  and  consequences,  about 
the  holiness  of  God,  about  that  heavenly  rest  which  remaineth 
for  the  righteous,  and  about  other  things  of  a  similar  nature.  The 
neglect  of  these  duties  on  the  Sabbath  is  an  evidence  of  the  ne- 
glect of  all  religious  duties  through  the  week ;  and,  consequently, 
of  atheism,  profaneness,  and  apostasy. 

Obs.  227. — The  Fourth  Commandment  forbids  the  careless 
performance  of  the  duties  required  on  the  Sabbath. 

The  duties  of  the  Sabbath  are  performed  carelessly,  when  they 
are  performed  in  a  partial  way, — that  is,  when  some  of  them 
are  observed,  and  others  equally  important  and  necessary  are 
totally  omitted ;  for  example,  when  the  public  duties  are  attended 
to,  and  the  private  and  secret  ones  neglected ;  or  when  they  are 
performed  in  a,  formal  way, — that  is,  without  any  regard  to  the 
principle  from  which  obedience  should  flow,  and  to  the  end  to 
which  it  should  be  directed;  or  when  they  are  performed  in  a 
cold,  and  a  lifeless,  and  an  indifferent  manner, — that  is,  without 
any  vigour,  and  spirit,  and  pleasure.    See  Rev.  iii.  15,  &c. 


FOURTH  COMMANDMENT — REASONS  ANNEXED.  209 

Obs.  228. — The  Fourth  Commandment  forbids  the  profaning 
of  the  Lord's  day  by  idleness. 

The  Sabbath  is  profaned  by  idleness,  when  it  is  spent  idly, 
either  in  whole  or  in  part;  not  employing  ourselves  in  the  duties 
of  God's  worship,  but  loitering  away  the  time  at  home  or  in  the 
fields,  either  in  vain  and  idle  thoughts,  or  in  vain  and  idle  con- 
versation, or  the  like.  This  day  is  also  profaned  by  idleness, 
when  we  endeavour  to  shorten  the  day  as  much  as  possible,  by 
rising  later  on  the  morning  of  this  day  than  of  other  days,  or  by 
retiring  to  rest  sooner  at  night,  in  order  to  get  up  in  due  time  for 
worldly  business.  , 

Obs.  229. — The  Fourth  Commandment  forbiddeth  the  pro- 
faning of  the  Lord's  day  by  doing  that  which  is  in  itself  sinful. 

Sin  committed  on  any  day  is  hateful  to  God ;  but  sin  com- 
mitted on  the  Sabbath  aggravates  guilt,  and  exposes  to  severer 
punishment  from  the  Lord  r  and  this  is  the  reason  why  there  is 
a  prohibition  of  doing  on  the  Sabbath  what  is  unlawful  at  any 
time.     See  Neh.  xiii.  15,  &c. ;  Jer.  xvii.  27. 

Obs.  230. — The  Fourth  Commandment  forbiddeth  tlie  pro- 
faning  of  the  Sabbath  by  unnecessary  thoughts,  words,  or  works, 
about  our  worldly  employments  or  recreations. 

The  thoughts,  words,  and  works,  which  are  here  forbidden  on 
the  Sabbath,  are  these  : — unnecessary  thoughts  and  contrivances 
about  worldly  affairs,  unnecessary  words  and  conversation  re- 
specting earthly  employments,  unnecessary  works  in  any  worldly 
business,  or  those  pleasures  and  recreations  which  are  lawful  on 
other  days  ;  or  they  are  all  those  thoughts,  words,  or  works, 
which  are  not  unavoidably  used  about  the  works  of  necessity 
and  mercy,  which  are  lawful  on  the  Lord's  day.  It  is  only  by 
not  thinking,  or  speaking,  or  working  about  our  worldly  employ- 
ments, and  by  employing  ourselves  in  holy  exercises,  that  we 
distinguish  the  Sabbath  from  every  other  day.    See  Isa.  lviii.  13. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  divine  ordinances,  as 
means  of  salvation,  ought  to  be  observed  by  all  in  the  due  order. 
2.  That  when  they  are  not  performed  in  the  due  order,  the  end 
of  their  appointment  is  lost.  3.  That  if  we  would  worship  God 
in  truth,  we  must  imbibe  the  spirit  of  true  worshippers. 

Reasons  Annexed. 

<$'.  62 — S&ijat  air  ttje  UUasons  anittxrti  to  ttje  JFourtf) 
(Eommantmtent? 

The  reasons  annexed  to  the  Fourth  Commandment 
are,  God's  allowing  us  six  days  of  the  week  for  our  own 
employments,  his  challenging  a  special  propriety  in  the 

s2 


210      FOURTH"  COMMANDMENT — REASONS  ANNEXED. 

Beventh,  his  own  example,  and  his  blessing  the  Sabbath- 
day. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  God  allows  us  six  days  of  the  week  for  our  own  em- 
ployments. Exod.  xxxi.  15.—"  Six  days  may  work  be  done." 
See  also  Exod.  xx.  9. 

2.  That  God  claims  the  seventh  day  or  the  Sabbath  as  his 
own  property.  Lev.  xxiii.  3. — "  Ye  shall  do  no  work  therein ; 
it  is  the  Sabbath  of  the  Lord  in  all  your  dwellings."  See  also 
Exod.  xx.  10. 

3.  That  God  hath  set  us  an  example  of  resting  on  the  Sabbath, 
which  he  requires  us  to  follow.  Exod.  xxxi.  17. — **  It  is  a  sigu 
between  me  and  the  children  of  Israel  for  ever ;  for  in  six  days 
the  Lord  made  heaven  and  earth,  and  on  the  seventh  day  he 
rested,  and  was  refreshed."     See  also  Exod.  xx.  1 1. 

4.  That  God  requires  the  Sabbath  to  be  observed  by  us, 
because  he  himself  blessed  and  sanctified  it.  Gen.  ii.  3. — 
44  God  blessed  the  seventh  day  and  sanctified  it."  See  also 
Exod.  xx.  11. 

EXPLANATION. 

Obs.  231. —  We  should  keep  the  Sabbath  holy,  because  God 
has  allowed  us  six  days  of  the  week  for  our  own  employments. 

This  is  expressed  in  these  words: — "  Six  days  shaltthou  labour 
and  do  all  thy  work."  And  the  force  of  this  reason  is,  that  it  is 
highly  unreasonable  and  ungrateful  to  grudge  a  seventh  part  of 
our  time  in  the  immediate  worship  of  God,  when  he  hath  allowed 
us  six  days  for  our  own  employments. 

Obs.  232. —  We  should  keep  the  Sabbath  holy,  because^  God 
challenges  a  special  propriety  in  the  seventh, — that  is,  in  the 
seventh  part  of  our  time. 

This  is  expressed  in  these  words  : — w  But  the  seventh  day 
is  the  Sabbath  of  the  Lord  thy  God."  And  the  force  of  this 
reason  is,  that  as  God  represents  himself  as  in  covenant  with  his 
people,  they  ought  to  observe  this  day,  in  which  he  challenges 
a  special  propriety,  or  which  he  claims  as  his  own  in  a  peculiar 
manner,  for  the  social  and  public  worship  of  this  covenant  God; 
which  they  ought  to  reckon  a  high  privilege,  seeing  he  con- 
descends to  hold  communion  with  them  in  the  ordinances  of  his 
grace. 

Obs.  233. —  We  should  keep  the  Sabbath  holy,  because  God 
himself  hath  set  va  an  example  of  resting  on  this  day. 

This  is  expressed  in  these  words  : — "  For  in  six  days  the  Lord 
made  heaven  and  earth,  the  sea,  and '  all  that  in  them  is,  and 
rested  the  seventh  day."    Although  God  could  have  made  all 


FOURTH  COMMANDMENT — REASONS  ANNEXED.  211 

things  in  an  instant  of  time,  as  perfect  .and  as  beautiful  as  they 
were  after  he  had  spent  six  days  in  the  work,  yet  he  was  pleased 
to  take  that  time  to  create  all  things,  to  fix  the  morality  of  six 
days  for  worldly  employments,  and  of  a  seventh  for  holy  rest ; 
and  both  these  by  his  own  example.  If  it  be  asked  here,  how 
God's  example  of  resting  on  the  seventh  clay  can  be  any  reason 
for  our  resting  on  the  first ;  we  answer,  that  although  the  obser- 
vation of  a  particular  day  in  seven  be  changeable^  yet  the  duty 
of  observing  a  seventh  part  of  our  time  is  moral,  both  by  God's 
precept  and  example.  Now,  to  despise  God's  own  example,  is  to 
despise  his  works;  and  to  despise  the  Christian  Sabbath,  is  to  de- 
spise the  work  of  Christ ;  and,  consequently,  this  is  to  pour 
contempt  upon  the  wisdom,  and  power,  and  goodness  of  God  in 
the  works  of  creation  and  redemption. 

Obs.  234. —  We  should  keep  tlte  Sabbath  holy,  because  God 
hath  blessed  the  Sabbath-day  and  sanctified  it. 

This  is  expressed  in  these  words : — "  Wherefore  the  Lord 
blessed  the  Sabbath-day  and  hallowed  it," — that  is,  set  it  apart 
for  the  worship  of  his  name,  and  for  calling  to  mind  his  holiness, 
and  the  arduous  undertaking  of  his  dear  Son.  And  they  who 
observe  this  day  according  to  his  appointment,  and  who  worship 
him  on  it  in  spirit  and  in  truth,  may,  according  to  his  promise, 
expect  much  spiritual  comfort  on  this  day.  See  Isa.  lvi.  6,  7, 
and  lviii.  13,  14.  We  may  here  observe,  that  the  particle  where- 
fore, used  towards  the  end  of  this  commandment,  teaches  us, 
that  God's  resting  on  the  Sabbath  was  the  great  reason  why  he 
set  it  apart  as  a  day  of  rest  to  us,  that  we  might  thereon  contem- 
plate his  works  both  of  creation  and  of  grace. 

INFERENCES. 

From  this  subject  we  learn^ — 1.  That  the  reasons  for  remem- 
bering the  Sabbath-day  to  keep  it  holy,  are  very  weighty  and 
satisfactory.  2.  That  we  should  endeavour  to  prepare  for  the 
Sabbath  before  its  approach.  3.  That  we  should  make  conscience 
of  attending  the  public  ordinances  of  Divine  appointment.  4.  That 
we  ought  to  prepare  for  the  public  ordinances,  by  spending  the 
morning  of  the  Lord's  day  in  secret  and  private  exercises,  such 
as  prayer,  reading  the  Scriptures,  and  meditation.  5.  That  when 
the  public  worship  of  God  is  over,  we  should  meditate  and  con- 
verse about  spiritual  things,  and  what  we  have  heard.  6.  That 
when  we  are  necessarily  detained  from  the  public  ordinances, 
our  hearts  should  be  there. — Ps.  lxiii.  1,  2. 


212  FIFTH  COMMANDMENT — DUTIES  REQUIRED. 

SECT.  III. — THE  DUTIES  WHICH   WE   OWE  TO  MAN — CONTAINED 
IN  THE  LAST  SIX  COMMANDMENTS  OF  THE  LAW. 

DIV.   1.— THE   FIFTH   COMMANDMENT. 

gfc.  63—  TOtcl)  is  tt)e  jFifti)  ©ommantmtent? 

The  Fifth  Commandment  is,  "  Honour  thy  father  and 
thy  mother,  that  thy  days  may  be  long  upon  the  land 
which  the  Lord  thy  God  giveth  thee." 

Exod.  xx.  12 ;  Deut.  v.  16. 

Duties  Required. 

^.64.— <2Bi)zt  ts  require  in  tfyr  Jrtfii)  ©ommantmtent? 

The  Fifth  Commandment  requireth  the  preserving 
the  honour,  and  performing  the  duties  belonging  to 
every  one  in  their  several  places  and  relations,  as  supe- 
riors, inferiors,  or  equals. 

ANALYSTS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  there  are  several  stations  in  society  which  are  ordain- 
ed by  God.  Rom.  xiii.  1. — **  The  powers  that  be  are  ordained 
by  God." 

2.  That  we  are  required  to  preserve  the  honour  due  to  every 
one  in  their  several  stations.     1  Pet.  ii.  17. — "  Honour  all  men." 

3.  That  we  are  required  to  preserve  the  honour  due  to  our  su- 

Eeriors.     Lev.  xix.  '62. — "  Thou  shalt  rise  up  before  the  hoary 
ead,  and  honour  the  face  of  the  old  man,  and  fear  thy  God ;  l 
am  the  Lord." 

4.  That  we  are  required  to  preserve  the  honour  due  to  our  in- 
feriors.    Rom.  xii.  16. — M  Condescend  to  men  of  low  estate." 

5.  That  we  are  required  to  preserve  the  honour  due  to  our 
equals.  Rom.  xii.  10. — M  Be  kindly  affectioned  one  to  another, 
with  brotherly  love  ;  in  honour  preferring  one  another." 

6.  That  we  are  required  faithfully  to  perform  the  duties  which 
belong  to  every  one  in  their  several  stations.  Rom.  xiii.  7. — 
"  Rendfcr  therefore  to  all  their  dues." 

7.  That  we  are  required  to  perform  the  duties  which  we  owe 
to  our  superiors.  Rom.  xiii.  I. — M  Let  every  soul  be  subject  to 
the  higher  powers."     See  also  Eph.  vi.  1,  5. 

8.  That  we  are  required  to  perform  the  duties  which  we  owe 
to  our  inferiors.  Eph.  vi.  9. — "  And  ye  masters,  do  the  same 
things  unto  them,  forbearing  threatening;  knowing  that  your 
master  also  is  in  heaven."     !See  also  vi.  4. 

9.  That  we  are  required  to  perform  the  duties  which  we  owe 


FIFTH  COMMANDMENT — DUTIES  REQUIRED.  213 

to  our  equals.      Eph.  v.  21. — "  Submitting  yourselves  one  to 
another  in  the  fear  of  God." 

10.  That  all  our  social  duties  must  be  performed  with  a  due 
regard  to  the  authority  of  God.  Eph.  vi.  7. — "  With  good  will 
doing  service,  as  to  the  Lord,  and  not  to  men." 

EXPLANATION. 

Obs.  235. — There  are  various  stations  and  relations  among 
mankind  in  this  world. 

This  must  be  evident  to  every  one  ;  and  it  is  the  work  of  God, 
who  alone  is  the  supreme  sovereign  of  the  universe.  Had  it 
pleased  him,  he  could  have  made  all  equal ;  and  could  have  so 
ordered  things,  that  this  equality  should  have  continued  for  ever. 
But  as  this  was  never  designed  by  him,  so  it  is  impossible  that 
this  should  take  place  in  the  world.  The  inequality,  however, 
which  exists,  is  no  deformity  in  the  creation  of  God;  nay,  it  is 
the  reverse,  for  it  constitutes  one  of  the  beauties  of  the  universe, 
and  is  much  calculated  for  the  purposes  of  external  peace  and 
order.  As  all  the  members  of  the  body  have  not  the  same  office, 
so  all  the  members  of  the  family,  of  the  Church,  or  of  the  State, 
have  not  the  same  office ;  some  are  superiors,  and  others  are  in- 
feriors, for  the  purposes  of  mutual  good. 

The  consequence  of  this  inequality  is,  that  there  are  various 
duties  incumbent  on  men  in  their  respective  stations  and  rela- 
tions; and  it  is  only  by  the  performance  of  these  duties  that 
they  can  be  said  to  answer  the  end  for  which  God  has  fixed  them 
in  certain  relations  in  the  world. 

Obs.  236. — The  general  scope  of  the  Fifth  Commandment  is, 
Hie  performance  of  those  duties  which  we  mutually  owe  to  one 
another \  in  our  several  relations,  as  superiors,  inferiors,  and 
equals. 

By  father  and  mother  in  this  commandment,  we  are  to  under- 
stand, not  only  natural  parents,  but  all  superiors  in  age  and  gifts, 
and  especially  such  as  are,  by  the  ordinance  of  God,  over  us  in 
places  of  authority,  whether  in  the  family,  or  in  the  Church,  or  in 
the  State.  And  superiors  are  so  called,  both  to  teach  them  in 
all  duties  towards  their  inferiors,  like  natural  parents,  to  express 
love  and  kindness  towards  them,  according  to  their  several  rela- 
tions ;  and  to  lead  inferiors  to  a  greater  willingness  and  cheerful- 
ness in  performing  their  duties  to  their  superiors,  as  to  their 
parents. 

All  men  stared  related  to  one  another  in  the  relation  either  of 
superiors,  inferiors,  or  equals. 

1.  Superiors  are  all  those  who  are  above  us  in  station,  office, 
dignity,  or  gifts  ;  and  their  duties  to  their  inferiors  are  these  : — 
1.  To  adorn  their  superiority  by  a  holy  and  an  exemplary  con- 
versation.— Tit.  ii.  1-3.     2,  To  take  every  opportunity  of  warn- 


214  .  FIFTH  COMMANDMENT — DUTIES  REQUIRED. 

ing  and  instructing  them,  and  of  recommending  to  them  Christ 
and  his  religion.  3.  To  bear  their  infirmities,  and  thus  to  encou- 
rage them. — Rom.  xv.  1. 

2.  Inferiors  are  all  those  who  are  under  us  in  station,  office, 
dignity,  or  gifts  ;  and  their  duties  to  their  superiors  are  these  : — 
1.  To  give  them  due  honour  and  respect, — Lev.  xix.  132 ;  2  Kings 
ii.  23.  2.  To  desire  earnestly  their  counsel  and  instructions,  and 
to  submit  to  them  readily. — 1  Pet.  v.  5.  3.  To  imitate  them  in 
that  which  is  good. — James  v.  10,  11;  1  Cor.  xi.  1.  4.  To  judge 
favourably  of  them  in  those  things  in  which  they  have  a  greater 
liberty  than  themselves. — Rom.  xiv.  3. 

3.  JSquals  are  all  those  who  are  of  like  age,  station,  or  condi- 
tion in  the  world ;  and  their  duties  to  one  another  are  these : — ■ 
1.  To  cultivate  the  most  affectionate  love  and  peace  with  one 
another. — Rom.  xiv.  1.9;  2  Cor.  xiii.  11.  2.  To  prefer  one  an- 
other in  honour  and  esteem. — Rom.  xii.  10;  Phil.  ii.  2,  3.  3. 
To  be  courteous  and  affable  to  one  another,  and  to  be  ready  to 
promote  and  to  rejoice  in  the  welfare  of  one  another. — 1  Pet. 
lii.  8,  and  iv.  8;  Rom.  xiv.  19;  Eph.  iv.  32;  Rom.  xii.  15;  1 
Cor.  x.  24.  4.  To  reprove  and  warn  one  another  faithfully. — 
Lev.  xix.  17;  Ps.  cxli.  5;  1  Thess.  v.  14;  Gal.  vi.  1;  Matt,  xviii. 
15.  5.  To  vie  with  one  another  in  tender  sympathy  under  trou- 
ble.— Gal.  vi.  2;  Matt.  vii.  12,  and  xxv.  36;  Heb.  xiii.  3.  6.  To 
provoke  one  another  to  love  and  good  works,  and  to  a  holy  and 
circumspect  behaviour. — Heb.  x.  *24. 

It  may  here  be  remarked,  that  we  are  not  left  to  perform  these 
duties  according  to  the  dictates  of  our  own  minds.  If  we  allow 
ourselves  to  be  ruled  by  this  opinion,  we  shall  perform  none  of 
them,  at  least  none  of  them  in  a  right  manner.  But  we  are  laid 
under  an  obligation  to  perform  them  from  a  variety  of  considera- 
tions ;  and  the  right  performance  of  them  is  a  great  evidence  of 
that  holiness  without  which  no  man  shall  see  the  Lord.  Accor- 
dingly, they  are  enjoined  in  the  New  Testament,  on  gospel  prin- 
ciples— viz.,  faith  in  the  authority  of  the  Lawgiver,  and  love  to 
his  service.  And  we  may  further  remark,  that  they  who  are 
wanting  in  the  performance  of  relative  duties,  or  in  the  practice 
of  relative  religion,  cannot  be  called  religious ;  for  this  is  the 
grand  test  of  the  sincerity  of  love  to  God,  and  of  the  reality  of 
faith,  which,  if  real,  will  work  by  love  in  the  practice  of  relative 
duties.  1  John  iv.  20. — "  He  that  loveth  not  his  brother  whom 
he  hath  seen,"  saith  the  beloved  disciple,  "  how  can  he  love  God 
whom  he  hath  not  seen?"     See  also  verses  7,  8,  12,  21. 

Besides  the  duties  of  superiors,  inferiors,  and  equals,  above 
mentioned,  we  may  notice  more  particularly  the  duties  which  be- 
long to  the  several  relations  among  mankind  :  such  as  husbands 
and  wives,  parents  and  children,  masters  and  servants,  ministers 
and  people,  and  magistrates  and  subjects. 

Obs.  237. — T/ie  Fifth  Commandment  requireth  the  perfor- 


FIFTH  COMMANDMENT — DUTIES  REQUIRED.  215 

tuance  of  the  various  duties  which  husbands  and  wives  owe  to 

one  another. 

The  duties  which  belong  to  husband  and  wife  are  these : — 

1.  To  love  one  another  most  tenderly  and  affectionately. — Eph. 
v.  23,  31,  33;  Tit.  ii.  4. 

2.  To  adhere  with  the  strictest  fidelity  to  the  marriage  cove- 
nant.— 1  Pet.  iii.  7;  1  Cor.  vii.  15;  Heb.  xiii.  4. 

3.  To  desire  to  please  one  another. — 1  Cor.  vii.  33,  34;  Gen. 
xvi. 

4.  To  use  every  means  to  preserve  domestic  peace. — Matt.  v. 
9. 

5.  To  use  the  utmost  care  that  they  be  not  a  disgrace  to  one 
another.  This  includes  a  regard  to  propriety  of  conduct,  in  what- 
ever circumstances  they  may  be  placed. — 1  Pet.  iii.  4 ;  Prov. 
xxxi.  28. 

6.  To  sympathize  with  one  another  amidst  all  the  ills  of  life, 
and  to  share  in  one  another's  joys. — 1  Sam.  i.  8. 

7.  To  watch  over  one  another's  souls. — 1  Pet.  iii.  7;  1  Cor. 
vii.  16. 

8.  As  the  husband  is  the  head  of  the  wife,  he  is  bound  to  de- 
fend her  from  every  harm  and  danger  to  the  utmost  of  his  power; 
and  the  wife  must  place  herself  under  the  guardianship  of  her 
husband. 

9.  As  the  wife  may  stand  in  need  of  direction  in  a  variety  of 
things,  she  must  consult  her  husband;  and  he  must  be  willing  to 
impart  to  her  that  instruction  of  which  he  is  capable ;  and  both 
must  walk  in  the  fear  of  the  Lord. — 1  Cor.  xiv.  35. 

10.  To  provide  for  the  family  is  a  very  important  part  of  the 
duty  of  the  husband,  who  is  the  head  of  the  family, — 1  Tim.  v. 
8;  and  with  this  the  duty  of  the  wife  is  intimately  connected, — 
Prov.  xxxi.  27. 

11.  Both  husband  and  wife  are  equally  concerned  in  the 
religious  instruction  of  the  children  of  the  family,  and  of  servants. 
For  this  Abraham  was  highly  commended  by  God.  See  Gen. 
xviii.  19. 

Obs.  238. — The  Fifth  Commandment  requireth  the  perfor- 
mance of  the  various  duties  which  parents  and  children  owe,  to 
one  anotlier. 

The  duties  of  parents  to  their  children  are  these : — 

1.  To  pray  for  them  before  they  are  born;  for  if  they  are  sin- 
ners in  the  womb  (which  they  are,  if  we  believe  the  Scriptures), 
their  sanctification  ought  to  be  pleaded  with  God,  and  likewise 
their  interest  in  the  everlasting  covenant ;  and  this  should  be 
more  attended  to  by  parents  than  it  generally  is,  seeing  we  read 
of  some  who  were  sanctified  from  the  womb. 

2.  To  bless  the  Lord  for  them,  seeing  every  child  is  a  gift  from 
God. — Luke  i.  64. 


216  FIFTH  COMMANDMENT — DUTIES  REQUIRED. 

3.  To  pray  for  them  when  they  are  born,  and  to  plead  the  pro- 
mise of  the  covenant  for  them,  taking  God  as  their  God,  and  the 
God  of  their  seed,  according  to  his  promise — u  I  will  be  your 
God,  and  the  God  of  your  seed;"  and,  "The  promise  is  to  you 
and  to  your  children." 

4.  To  take  all  possible  care  of  them  by  day  and  by  night,  in 
their  helpless  state,  that  they  may  show  their  regard  for  the  gifts 
of  God. — Isa.  xlix.  15. 

5.  To  make  suitable  provision  for  them  when  their  reason  and 
understanding  begin  to  appear,  and  while  they  are  immediately 
under  their  care. — 1  Tim.  v.  8. 

6.  To  maintain  that  authority  over  them  which  God  has  given 
them. 

7.  To  correct  and  reprove  them  when  necessary. — Prov.  xxix. 
15,  xix.  18,  and  xxiii.  13,  14.  This  ought  to  be  done  in  love; 
and  the  child  should  be  informed  of  the  reason  of  his  being  cor- 
rected, for  if  he  is  not,  he  cannot  be  the  subject  of  correction. 

8.  To  bring  them  up  in  the  nurture  and  admonition  of  the 
Lord. — Prov.  xxii.  6;  2  Tim.  iii.  15;  Prov.  i.  8,  and  iv.  3,  4  ; 
Deut.  vi.  6,  7.  They  who  neglect  this  neither  love  God  nor 
their  children. 

9.  To  pray  with  them  and  for  them. — Job  i.  5.  They  who  live 
without  family  prayer,  live  without  God  in  the  world,  and  live 
like  the  beasts  that  perish. 

10.  To  set  before  them  a  good  example. — Ps.  ci.  2. 

11.  To  act  impartially  towards  them,  and  not  show  more  kind- 
ness to  one  than  to  another. 

12.  To  lay  no  command  upon  them,  but  what  they  may  obey 
without  sinning  against  God. — Acts  i v.  1 9.^ 

13.  To  take  good  heed  that  they  be  no  dishonour  to  their  chil- 
dren. 

14.  To  place  them,  at  a  proper  age,  in  some  lawful  employ- 
ment.— Gen.  iv.  2. 

15.  To  dispose  of  them  seasonably  in  marriage,  suited  to 
their  temper,  station,  and  consent ;  and  their  temporal,  but  espe- 
cially their  spiritual  and  eternal  welfare. — Ruth  iii.  1 ;  Gen. 
xxiv.  and  xxviii. 

16.  To  make  such  an  arrangement  and  settlement  of  their 
temporal  affairs  in  their  favour  in  due  time,  as  shall  prevent 
all  contention  and  alienation  of  affection  among  them. — Isa. 
xxxviii.  1. 

17.  When  dying,  to  charge  them  solemnly,  and  to  encourage 
them  to  fear  the  Lord,  to  bless  them,  and  to  commend  them  into 
the  hand  of  a  covenant  God. — Gen.  xlix.  1,  &c. ;  Jer.  xlix.  11. 

The  duties  of  children  to  their  parents  are  these : — 

1.  To  love  them.— Gen.  xlvi.  29. 

2.  To  fear  them. — Lev.  xix.  3;  1  Kings  ii.  20;  Prov.  xxxi.  28. 

3.  To  obey  them. — Eph.  vi.  1, 4  ;  Gen.  xxxvii.  13 ;  Luke  ii.  51. 


FIFTH  COMMANDMENT — DUTIES  REQUIRED.  217 

4.  To  be  impressed  with  a  sense  of  their  inferiority  to  their 
parents. — 1  Kings  ii.  19  ;  Deut.  xxvii.  16;  Gen.  xxxi.  35. 

5.  To  hearken  to  their  counsel  and  advice. — Prov.  i.  8,  and 
iv.  1.  And  this  should  be  the  case  both  in  temporal  and  spiri- 
tual concerns. — Gen.  xxvii.  46,  and  xxviii.  1,  2. 

6.  To  conceal  their  infirmities,  and  to  bear  with  them. — Gen. 
ix.  22,  &e.;  Prov.  xxiii.  22. 

7.  To  supply  their  wants  to  the  utmost  of  their  power,  when 
they  are  old  and  stand  in  need  of  it.  1  Tim.  v.  4;  Gen.  xlvii. 
12;  John  xix.  27;  Matt.  xv.  4,  &c. 

8.  To  pray  for  them. 

9.  To  show  respect  for  them  after  their  death. 

Obs.  239. — The  Fifth  Commandment  reqxdreth  the  perfor- 
mance of  the  various  duties  which  masters  and  servants  owe  to 
one  another. 

The  duties  of  masters  to  their  servants  are  these  : — 

1.  To  be  careful  whom  they  hire,  lest  they  bring  the  curse  of 
God  into  their  family  with  a  wicked  servant. — Ps.  ci.  6j  Gen. 
xxxix.  3,  4. 

2.  To  consider  carefully  the  abilities  of  their  servants,  and  to 
proportion  their  work  accordingly. 

3.  To  give  them  proper  directions  for  the  work  assigned  them. 
—Prov.  xxxi.  27. 

4.  To  assign  them  proper  maintenance  and  wages  for  their 
work. — Prov.  xxvii.  27;  James  v.  4;  Deut.  xxiv.  14,  &c. 

5.  To  keep  them  in  their  proper  station  with  respect  to  fami- 
liarity and  power,  and  such  like  things. — Prov.  xxix.  21. 

6.  To  treat  them  with  gentleness,  and  to  be  ready  to  hear 
what  they  say  in  excuse  for  their  conduct. — Eph.  vi.  9;  Job 
xxxi.  13. 

7.  Not  to  hearken  willingly  to  evil  reports  respecting  their 
servants. — Ps.  xv.  3;  Prov.  xxix.  12. 

8.  To  take  care  of  them  when  sick  and  infirm. — Matt.  viii.  6; 
1  Sam.  xxx.  11,  &c. 

9.  To  be  particularly  kind  to  those  who  are  remarkably  faith- 
ful and  diligent. — Prov.  xiv.  35;  Deut.  xv.  12,  &c. 

10.  To  be  anxious  to  train  them  up  in  the  fear  of  the  Lord. — 
Gen.  xviii.  19;  Josh.  xxiv.  15;  Ps.  ci. 

11.  To  allow  them  sufficient  time  for  the  secret  and  public  ex- 
ercises of  religion. 

The  duties  of  servants  to  their  masters  are  these  : — 

1.  To  hire  themselves,  if  possible,  with  such  as  fear  the  Lord. 

2.  To  esteem,  and  reverence,  and  honour  their  masters,  both 
internally  and  externally. — 1  Pet.  ii.  18;  1  Tim.  vi.  1,  &c;  Eph. 
vi.  5. 

3.  To  maintain  the  honour  of  the  family  carefully  and  con- 
scientiously.— Gen.  xxiv.  34,  &c,  and  xxxix.  8,  9. 

T 


218  FIFTH  COMMANDMENT— DUTIES  REQUIRED. 

4.  To  adhere  strictly  to  their  own  allotted  provision,  and 
wages,  and  rest. — Gen.  xxx.  33 ;  Prov.  xxxi.  1.5. 

5.  To  submit  with  meekness  to  rebukes  and  corrections. — 
Tit.  ii.  9;  1  Pet.  ii.  18;  Gen.  xvi.  9. 

6.  To  perform  the  business  or  work  assigned  them  conscien- 
tiously, honestly,  cheerfully,  singly,  faithfully,  readily,  and  dili- 
gently.-—Tit.  ii.  9, 10;  Matt.  xxiv.  45,46 ;  Gen.  xxxi.  38;  Col.  iii. 
22-24;  Prov.  xviii.  9;  Gen.  xxxi.  6;  Prov.  xxii.29;Rom.xii.  11. 

7.  To  attend  conscientiously  to  family  worship,  and  to  receive 
with  readiness  such  family  instructions  as  may  be  tendered  to 
them. — Prov.  iv.  7. 

Obs.  340. — The  Fifth  Commandment  requireth  the  perfor- 
mance of  the  various  duties  which  ministers  and  people  owe  to 
one  another. 

The  duties  of  ministers  to  their  people  are  these  : — 

1.  To  provide  a  proper  stock  of  knowledge  for  their  work. — 
2  Cor.  iv.  13.  There  should  be  an  experience  of  what  is  said*-in 
the  beginning  of  I  John  i. 

2.  Not  to  enter  among  a  people,  unless  properly  called. — Rom. 
X.  15;  1  Pet.  v.  3;  Jer.  xxiii.  21,  &c. 

3.  To  acquaint  themselves  with  the  state  of  their  people, 
that  they  may  regulate  their  ministrations  accordingly. — Phil.  ii. 
19,  20. 

4.  To  exercise  the  most  tender  love  and  care  for  their  souls. — 
1  Thess.  ii.  7,  8. 

5.  To  administer  divine  ordinances  among  them  faithfully,  im- 
partially, and  diligently,  in  a  manner  answerable  to  their  condi- 
tion, without  respect  of  persons.— Gal.  vi.  6;  2  Tim.  iv.  2. 

6.  To  watch  over  their  behaviour  for  the  good  of  their  souls. — 
Lev.  xix.  17;  Ezek.  iii.  17,  &c,  and  xxxiii.  7,  &c. 

7.  To  pray  for  them  habitually  and  fervently. — Eph.  i.  15, 
&c,  and  iii.  14,  &c. 

8.  To  set  before  them  a  holy  and  shining  example  of  divine 
truth  in  their  Christian  practice. — Heb.  xiii.  7 ;  Tit.  ii.  7;  1  Tim. 
iv.  12 ;  1  Thess.  ii.  1-10. 

The  duties  of  people  to  their  ministers  are  these  : — 

1.  To  reverence  them  highly  as  the  ambassadors  of  Christ,  the 
King  of  kings  and  Lord  of  lords. — 1  Cor.  iv.  1. 

2.  To  love  them  highly  for  their  work's  sake. — 1  Thess.  v.  12, 
13;  Gal.  iv.  14. 

3.  To  pray  for  them  fervently  and  habitually. — Rom.  xv.  30, 
31;  Eph.  vi.  19,  20;  1  Thess.  v.  25. 

4.  To  attend  diligently  to  the  means  of  grace  as  dispensed  by 
them. — Heb.  x.  25;  Luke  x.  16. 

5.  To  submit  to  them,  as  Christ's  deputies,  in  warnings,  re- 
proofs, and  censures,  &c. — Heb.  xiii.  17;  Gal.  vi.  1;  Matt,  xviii. 
15,  &c;  2  Tim.  iv.  2. 


FIFTH  COMMANDMENT — DUTIES  REQUIRED.  219 

6.  To  beware  of  taking  up  an  ill  report  concerning  them,  with- 
out scriptural  evidence. — 1  Tim.  v.  19. 

7.  To  render  them  comfortable,  with  respect  to  maintenance 
and  support.— 1  Tim.  v.  18:  1  Cor.  ix.  13,  &c;  Gal.  vi.  6;  1 
Cor.  ix.  11. 

Obs.  241. — The  Fifth  Commandment  requireth  the  perfor- 
mance of  the  various  duties  which  ruagistrates  and  subjects  oice 
to  one  another. 

The  duties  of  magistrates  to  their  subjects  are  these  : — 

1.  To  establish  good  and  just  laws,  and  to  see  them  faithfully 
executed. — Zech.  viii.  16;  2  Chron.  xix.  5,  &c;  Ps.  lxxii.  and 
lxxxii. 

2.  To  govern  their  subjects  with  wisdom,  equity,  and  affection. 
— 2  Chron.  i.  10;  Prov.  xviii.  5,  xxv.  5,  and  xxix.  2,  4,  14. 

3.  To  protect  them  in  their  just  privileges  and  rights,  both  tem- 
poral and  spiritual,  which  have  been  conferred  on  them  by  God. 
—1  Tim.  ii.  2. 

4.  To  punish  evil  doers,  and  to  encourage  them  that  do  well. — 
Rom.  xiii. ;  Deut.  i.  16,  &c. 

5.  To  promote  the  interests  of  true  religion  by  their  good  ex- 
ample.— Isa.  xlix.  23. 

The  duties  of  subjects  to  magistrates  are  these : — 

1.  To  respect  them  as  the  deputies  and  ordinance  of  God. — 
Rom.  xiii.;  1  Pet.  ii.  13,  17;  1  Sam.  xxvi.  16,  17. 

2.  To  put  a  charitable  construction  on  their  conduct,  so  far  as 
it  will  bear,  in  consistency  with  the  honour  of  God. — Exod. 
xxii.  28;  Eccl.  x.  20;  2  Pet.  ii.  9,  10. 

3.  To  be  subject  to  their  just  laws. — Rom.  xiii.  1,  &c. ;  Tit. 
iii.  1,  2. 

4.  To  pay  tribute  or  just  taxes  cheerfully. — Rom.  xiii.  6;  Luke 
xx.  25 ;  Matt.  xvii.  25,  &c. 

5.  To  defend  them  from  their  enemies. — 1  Sam.  xxvi.  15;  2 
Sam.  xviii.  3. 

6.  To  pray  for  them  frequently  and  fervently. — 1  Tim.  ii.  1,  2. 

7.  To  endeavour  carefully  to  live  under  their  government  as 
an  honour,  a  comfort,  and  a  blessing,  both  to  them  and  to  others. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  we  ought  to  be  content 
with  our  lot,  and  resigned  to  the  will  of  God,  who  assigns  to  all 
their  station  in  this  world.  2.  The  various  duties  which  belong 
to  superiors,  inferiors,  and  equals ;  and  the  dispositions  which 
Christians  ought  to  exercise  towards  one  another.  3.  The  danger 
of  hatred  in  husband  or  wife ;  the  direful  consequences  of  it ;  and 
that  all  have  cause  to  mourn  over  their  sins  in  this  relation.  4. 
The  importance  of  the  charge  committed  to  parents,  and  that 
they  cannot  divest  themselves  of  this  charge;  that  the  command 


220  *   FIFTH  COMMANDMENT — SINS  FORBIDDEN. 

of  God,  and  the  vows  which  they  have  vowed,  are  upon  them; 
that  the  consequences  of  doing  or  of  not  doing  their  duty,  are  of 
the  utmost  importance ;  that  parents  may  be  the  means  of  saving 
or  of  damning  the  souls  of  their  children ;  and  that  parents  and 
children  shall  at  last  meet  before  the  judgment-seat  of  Christ, 
either  to  acquit  or  to  condemn  one  another.  5.  That  it  is  the 
duty  of  children  to  reverence  and  obey  their  parents;  that  dis- 
obedience to  parents  is  a  great  sin,  and  deserves  the  judgment  of 
God;  and  that  children  must  give  an  account  to  God  of  their 
conduct  towards  their  parents.  6.  That  the  place  of  masters  is 
very  important;  that  God  secureth  the  rights  of  inferiors;  and 
that  masters  should  remember  that  Christ  is  the  judge  of  all, 
and  that  on  earth  they  themselves  are  but  servants.  7.  That  ser- 
vants cannot  plead  ignorance  of  their  duty ;  that  they  are  bound 
by  God  to  do  that  of  which  they  probably  do  not  often  think ; 
that  their  own  engagements  bind  them  to  faithfulness  in  all 
things ;  and  that  they  are  to  obey,  lest  they  be  found  liars,  and 
their  own  tongues  condemn  them.  8.  That  the  office  of  a  minis- 
ter in  the  Church  of  Christ  is  very  important ;  that  his  work  is 
very  important,  and  the  consequences  of  it  momentous  ;  that 
much  good  may  be  done  to  the  souls  of  men  by  the  right  dis- 
charge of  this  office ;  and  that  an  account  must  soon  be  given  by 
all  who  are  invested  with  it.  9.  That,  as  the  work  of  ministers 
of  the  gospel  is  arduous,  and  requires  encouragement,  it  is  the 
duty  of  the  people  to  do  what  they  can  to  assist  them  and 
strengthen  their  hands ;  and  that  ministers  and  people  ought  to 
be  comforts  to  one  another.  10.  That  the  duty  of  magistrates  is 
very  important ;  that  it  is  an  ordinance  of  God ;  that  they  are 
accountable  for  the  discharge  of  the  trust  committed  to  them ; 
and  that  many  eyes  are  upon  them,  and  also  the  eyes  of  the  King 
of  kings  and  Lord  of  lords.  11.  That  it  is  the  duty  of  subjects  to 
obey  magistrates ;  and  that  they  who  disobey  them,  sin  t^ainst 
God,  by  whom  they  are  ordained. 

Sins  Forbidden. 

Qu  65.— SStfjat  i*  forht&tjett  in  ttyeiftftf)  ©ommattimtent? 

The  Fifth  Commandment  forbiddeth  the  neglecting 
of,  or  doing  any  thing  against,  the  honour  and  duty 
which  belongeth  to  every  one  in  their  several  places 
and  relations. 

ANALYSIS  AND  PROOFS. 

"We  are  here  taught, — 

1.  That  we  are  forbidden  to  neglect  the  honour  due  to  any  one, 
whether  our  superior,  our  inferior,  or  our  equal.  1  Pet.  li.  17. 
— "  Honour  all  men."  See  also  Rom.  xiii.  7;  Gen.  xxiii.  7; 
Rom.  xii.  16 ;  1  Pet.  iii.  8 ;  Eph.  vi.  2,  3. 


FIFTH  COMMANDMENT — SINS  FORBIDDEN.  221 

2.  That  we  are  forbidden  to  do  any  thing  against  the  honour 
belonging  to  any  one,  -whether  our  superior,  our  inferior,  or  our 
equal.  Rom.  xii.  10. — "  Be  kindly  affectioned  one  to  another, 
with  brotherly  love;  in  honour  preferring  one  another."  See 
also  Eccl.  x.  20;  Matt,  xxiii.  11;  Phil.  ii.  3;  1  Cor.  xix.  22. 

3.  That  we  are  forbidden  to  neglect  the  duties  which  are  due 
to  any  one,  whether  our  superior,  our  inferior,  or  our  equal.  Rom. 
xiii.  8. — "  Owe  no  man  any  thing,  but  to  love  one  another." 
See  also  Tit.  iii.  \ ;  Eph.  vi.  1,  5;  Col.  iv.  1;  Eph.  vi.  4;  Gal. 
v.  13;  1  Pet.  iii.  8. 

4.  That  we  are  forbidden  to  do  any  thing  against  the  duties 
which  we  owe  to  any  one,  whether  our  superior,  our  inferior,  or 
our  equal.  1  Thess.  v.  15. — u  Follow  that  which  is  good,  both 
among  yourselves,  and  to  all  men.1*  See  also  1  Pet.  iii.  6; 
jVIatt.  xxiii.  4 ;  Phil.  ii.  3. 

EXPLANATION. 

Obs.  242. — The  Fifth  Commandment  forbiddeth  superiors, 
inferiors,  and  equals,  to  neglect  the  honour  and  duty  which  be- 
long to  any  one,  or  to  do  any  thing  against  that  honour  and 
duty. 

To  neglect  the  honour  and  duty  which  we  owe  to  any  one, 
whether  cur  superior,  or  our  inferior,  or  our  equal,  is  not  only  to 
omit  the  performance  of  such  relative  duties  altogether,  but  also, 
when  they  are  performed,  to  do  them  without  any  regard  to  the 
command  and  authority  of  the  Lawgiver. — Isa.  xxix.  13. 

To  do  any  thing  against  the  honour  and  duty  which  we  owe 
any  one,  whether  our  superior,  our  inferior,  or  our  equal,  is  to 
commit  those  sins  which  are  the  very  opposite  of  the  relative 
duties  which  are  incumbent  upon  us. — Rom.  ii.  22. 

1.  This  commandment  is  violated  by  superiors  when  they 
trample  upon  their  inferiors;  when  they  seek  their  own  glory, 
and  ease,  and  profit,  and  pleasure ;  when  they  command  thing? 
unlawful,  or  things  which  their  inferiors  cannot  perform  ;  when 
they  counsel,  and  encourage,  and  favour  them  in  what  is  evil,  o? 
dissuade,  and  discountenance,  and  discourage  them  in  what  is 
good;  when  they  disgrace  their  superiority  by  a  careless  be* 
haviour  before  their  inferiors  ;  or  when  they  enrage  or  provoke- 
them  to  anger.  It  is  violated  by  those  who  are  superior  in  age, 
when  they  seek  not  opportunities  of  establishing  the  younger  ia 
the  faith  as  it  is  in  Jesus ;  when,  by  their  wickedness,  they  are  a 
disgrace  to  the  hoary  head,  which  ought  to  be  a  crown  of  glory ; 
or  when  they  do  not  set  before  the  young  an  example  of  faith 
and  holiness  in  all  manner  of  conversation.  It  is  violated  by 
superiors  in  gifts  and  grace,  when  they  despise  the  weak,  and 
will  not  bear  with  them ;  when  they  do  not  study  to-  instruct 
them ;  or  when  they  take  advantage  of  their  weakness  ami  in- 
feriority. 

T2 


222  FIFTH  COMMANDMENT — SINS  FORBIDDEN. 

2.  Thi3  commandment  is  violated  by  inferiors,  when  they  envy, 
despise,  or  rebel  against  their  superiors,  in  their  lawful  counsels, 
commands,  and  corrections.  It  is  violated  by  inferiors  in  age, 
when  they  do  not  respect  the  man  of  gray  hairs ;  when  they  re- 
proach the  hoary  head ;  when  they  contemn  the  advice,  and  hate 
the  example  of  the  aged ;  when  they  do  not  seek  to  be  instructed 
by  them ;  or  when  they  mock  them,  and  avoid  them,  and  will 
have  none  of  their  service.  It  is  violated  by  inferiors  in  gifts 
and  grace,  when  they  envy  and  grieve  at  the  gifts  of  superiors ; 
when  they  despise  their  instruction;  when  they  misrepresent 
them ;  or  when  they  do  not  imitate  them,  or  learn  of  them. 

3.  This  commandment  is  violated  by  equals,  when  they  envy 
the  gifts  of  one  another ;  when  they  grieve  at  the  advancement 
or  prosperity  of  one  another;  when  they  usurp  pre-eminence  over 
one  another;  when  they  undervalue  or  despise  one  another;  when 
they  do  not  prefer  one  another  in  love ;  or  when  they  do  not  live 
as  brethren  in  love. 

Besides  the  sins  of  superiors,  inferiors,  and  equals,  above  enu- 
merated, we  may  notice  more  particularly  the  sins  which  are 
committed  by  mankind  in  the  various  relations  in  which  they 
stand  to  one  another ;  as  husbands  and  wives,  parents  and  chil- 
dren, masters  and  servants,  ministers  and  people,  and  magistrates 
and  subjects. 

Obs.  243. — TJie  Fifth  Commandment  forbiddeth  those  sins  by 
which  it  is  violated  in  the  relation  of  husbands  and  wives. 

1.  It  is  violated  by  both  husband  and  wife,  when  they  do  not 
always  act  towards  one  another  under  impressions  of  the  near- 
ness of  the  relation ;  when  they  speak  disdainfully  to  one  an- 
other ;  when  they  appear  so  morose,  that  they  will  scarcely  ex- 
change words ;  when  they  take  offence  at  each  other's  conduct, 
although  in  a  mere  trifle  ;  when  they  do  not  seek  to  please  one 
another ;  when  they  do  not  submit  to  one  another's  judgment ; 
when  they  refuse  to  hearken  to  one  another,  as  helpers  of  spi- 
ritual joy  ;  when  they  grieve  each  other  by  word  or  deed  ;  when 
their  affections  are  in  any  respect  alienated  from  one  another ;  or 
when  they  give  one  another  cause  to  suspect  any  unfaithfulness 
in  the  marriage  covenant. 

2.  It  is  violated  by  the  husband,  when  he  indulges  in  idleness, 
and  does  not  provide  for  his  household,  but  spends  in  rioting  and 
drunkenness  what  should  be  laid  out  for  the  comfort  of  his  wife 
and  family ;  when  he  keeps  from  his  wife  more  than  is  meet ; 
when  he  ceases  to  be  her  guardian ;  when  he  lords  it  over  her, 
not  considering  that  she  is  his  own  flesh ;  or  when  he  stretches 
out  his  hand  against  her,  whom  he  ought  to  love  as  himself. 

3.  It  is  violated  by  the  wife,  when  she  has  no  respect  for  her 
husband;  when  she  is  not  careful  to  lay  out  frugally  what  he 
•provides  ;  or  when  she  usurps  the  place  of  her  husband,  not  re- 


FIFTH  COMMANDMENT — SINS  FORBIDDEN.  223 

membering  the  nature  of  that  superiority  which  is  given  him  over 
her. 

Obs.  244. — The  Fifth  Commandment  forbiddeth  those  sins  by 
which  it  is  violated  in  the  relation  of  parents  and  children. 

1.  It  is  violated  by  parents,  when  they  are  careless  about  their 
children  in  their  earlier  years  ;  when  they  do  not  pray  much  for 
them  and  with  them  ;  when  they  are  careless  about  their  educa- 
tion ;  when  they  have  no  anxiety  to  train  them  up  in  the  fear  of 
the  Lord  ;  when  they  encourage  them  in  idleness  ;  when  they  do 
not  teach  them  to  pray  to  God  ;  when  they  do  not  deter  them 
from  sin,  or  when  they  correct  them  for  transgressing  against 
themselves,  while  sin  against  God  is  overlooked ;  when  lying, 
swearing,  cheating,  and  profanation  of  the  Lord's  day,  &c.,  are 
not  checked,  nor  the  evil  of  such  sins  pointed  out  to  them  ;  when 
they  do  not  correct  them  in  due  time,  and  when  necessary ;  or 
when  they  prefer  one  child  to  another,  as  if  not  equally  related 
to  them. 

2.  It  is  violated  by  children,  when  they  lose  their  love  and  af- 
fection for  their  parents ;  when  they  do  not  fear  and  reverence 
them  ;  when  they  are  disobedient  to  them  in  their  just  and  lawful 
commands  ;  when  they  do  not  submit  to  their  counsel  and  direc- 
tion, and  reproofs  and  admonitions ;  when  they  cease  to  requite 
their  kindness  towards  them ;  when  they  give  them  cause  of  sor- 
row ;  or  when  they  do  not  pray  for  them,  but  curse  them,  although 
only  in  their  hearts.  Wicked  and  disobedient  children  are  in 
that  black  catalogue  of  sinners  who  are  excluded  from  the  king- 
dom of  heaven.     See  Rom.  i.  29,  &c. 

Obs.  245. — The  Fifth  Commandment  forbiddeth  those  sins  by 
which  it  is  violated  in  the  relation  of  masters  and  servants. 

1.  It  is  violated  by  masters,  when  they  refuse  their  servants 
proper  maintenance  and  wages  ;  when  they  deprive  them  of  any 
pprt  of  their  due  upon  any  pretence  ;  when  they  treat  them  un- 
mercifully ;  when  they  believe  a  bad  report  against  them  without 
reason ;  when  they  exercise  no  care  over  them ;  when  they  do 
not  seek  their  spiritual  welfare,  provided  they  get  their  own  work 
done  by  them  ;  when  they  deprive  them  of  necessary  rest ;  when 
they  prevent  them  from  attending  public  ordinances  ;  when  they 
do  not  allow  them  sufficient  time  to  attend  to  their  eternal  con- 
cerns ;  when  they  set  a  bad  example  before  them ;  or  when  they 
do  not  correct  them  when  they  sin  against  God. 

2.  It  is  violated  by  servants,  when  they  show  no  respect  for 
their  masters ;  when  they  do  not  study  to  maintain  the  honour  of 
the  family ;  when  they  are  disobedient ;  when  they  are  slothful, 
or  negligent,  or  idle,  and  not  diligent  in  business  ;  or  when  they 
show  no  desire  to  follow  the  way  of  peace  and  holiness,  without 
which  they  cannot  see  the  Lord  in  mercy. 


224  FIFTH  COMMANDMENT — SINS  FORBIDDEN. 

Obs.  246. — The  Fifth  Commandment  forbiddeth  those  sins  by 
which  it  is  violated  in  the  relation  of  ministers  and  people. 

1.  It  is  violated  by  ministers,  when  they  enter  among  a  people 
contrary  to  their  will ;  when  they  are  careless  about  the  know- 
ledge of  their  people's  state ;  when  they  are  careless  about  their 
eternal  welfare ;  when  they  do  not  dispense  ordinances  among 
them  in  due  order  ;  when  they  are  slothful  in  their  work  ;  when 
they  do  not  frequently  pray  for  their  people  :  when  they  do  not 
set  an  example  of  faith  and  holiness  before  tnem ;  when  they  do 
not  declare  the  whole  counsel  of  God,  respecting  the  only  way  of 
a  sinner's  acceptance  ;  when  they  preach  smooth  things,  and  not 
the  great  things  of  God's  law  ;  when  they  study  to  please  men 
more  than  God ;  or  when  they  do  not  study  to  show  themselves 
approved  in  all  things,  as  those  who  must  give  an  account. 

"2.  It  is  violated  by  the  people,  when  they  do  not  reverence 
their  ministers ;  when  they  do  not  esteem  them  very  highly  for 
their  work's  sake  ;  when  they  speak  evil  of  them  ;  when  they  do 
not  pray  for  them  ;  when  they  do  not  wait  on  the  ordinances  of 
Christ  when  dispensed  by  them ;  when  they  despise  their  counsel, 
and  direction,  and  reproofs ;  when  they  are  not  careful  to  strength- 
en their  hands  in  their  great  work  ;  when  they  slander  them  un- 
justly ;  when  they  judge  rashly  concerning  them  ;  or  when  they 
do  not  allow  them  a  sufficiency  of  the  world's  good  things. 

Obs.  247. — The  Fifth  Commandment  forbiddeth  those  sins  oy 
which  it  is  violated  in  the  relation  of  magistrates  and  subjects. 

1.  It  is  violated  by  magistrates,  when  they  establish  Unjust  or 
unequal  laws;  when  they  are  partial  in  the  administration  of 
justice,  or  take  bribes  ;  when  they  oppress  the  poor  ;  when  they 
do  not  study  to  promote  the  interests  of  true  religion  by  precept 
and  example ;  when  they. do  not  protect  the  rights  and  privileges 
of  their  subjects ;  when  they  do  not  endeavour  to  restrain  vice 
and  immorality  ;  when  .they  do  not  punish  evil-doers  ;  in  a  word, 
when  they  do  not  act  according  to  the  spirit  of  their  important 
office. 

2.  It  is  violated  by  subjects,  when  they  do  not  respect  magistrates 
as  the  ordinance  of  God  ;  when  they  judge  uncharitably  respecting 
their  conduct ;  when  they  disobey  their  just  laws ;  when  they  re- 
fuse the  payment  of  just  taxes  and  tribute ;  when  they  do  not  pray 
for  them  ;  when  they  are  not  careful  to  be  an  honour  to  them ; 
when  they  do  not  protect  them  from  danger ;  or  when  they  rebel 
against  them. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  we  ought  to  consider 
whether  we  answer  the  design  of  God  in  the  various  relations  in 
which  we  are  placed.  2.  That  all  have  come  short  of  the  glory 
of  God  in  these  relations.    3.  That  relative  religion  is  a  very  im- 


FIFTH  COMMANDMENT — REASON  ANNE3|ED.  225 

portant  part  of  that  holiness  without  which  no  man  shall  see  the 
Lord  ;  and  therefore  it  is  necessary  to  consider  whether  our  obe- 
dience to  God,  and  our  love  to  man  in  our  respective  relations, 
arise  from  that  faith  which  is  the  work  and  the  gift  of  God. 

Reason  Annexed. 

<$.  66 — SSifjat  fe  tlje  llUason  annexetr  to  tlje  JFtftf) 
©ommantimcnt? 

The  reason  annexed  to  the  Fifth  Commandment,  is 
a  promise  of  long  life  and  prosperity  (as  far  as  it  shall 
serve  for  God's  glory  and  their  own  good)  to  all  such  as 
keep  this  commandment. 

ANALYSIS  AND  PROOFS. 

"We  are  here  taught, — 

1.  That  long  life  is  promised  to  those  who  honour  their  parents. 
Eph.  vi.  2,  3. — M  Honour  thy  father  and  mother,  that  thoumayest 
live  long  on  the  earth." 

2.  That  temporal  prosperity  is  promised  to  those  who  honour 
their  parents.  Eph.  vi.  '2,  3. — "  Honour  thy  father  and  mother, 
that  it  may  be  well  with  thee." 

3.  That  long  life  and  temporal  prosperity  are  always  regulated 
by  a  regard  to  the  glory  of  God.  John  xi.  4. — "  This  sickness  is 
not  unto  death,  but  for  the  glory  of  God." 

4.  That  temporal  prosperity  is  always  limited  to  what  is  best 
for  the  people  of  God.  Prov.  xxx.  8. — "  Give  me  neither  po- 
verty nor  riches ;  feed  me  with  food  convenient  for  me." 

EXPLANATION. 

Obs.  248. — To  all  those  who  keep  the  Fifth  Commandment, 
God  hath  promised  long  life  and  prosperity  on  earth. 

In  Eph.  vi.  2,  this  commandment  is  called  the  first  command- 
ment with  promise,  not  because  there  is  not  a  promise  annexed 
to  the  other  commandments  of  the  law  (for,  "  in  keeping  of 
God's  commandments  there  is  great  reward"),  but  because  there 
is  a  peculiar  promise  made  to  those  who  observe  this  command- 
ment. The  promise  made  in  the  Second  Commandment  extends 
in  general  to  all  those  who  love  God  and  keep  his  command- 
ments ;  but  the  promise  here  annexed  extends  only  to  those  who 
observe  this  commandment  in  particular. 

The  blessing  promised  in  the  Fifth  Commandment  is  long  life^ 
expressed  in  these  words  : — "  That  thy  days  may  be  long  upon 
the  land  which  the  Lord  thy  God  giveth  thee ;  "  together  with 
temporal  'prosperity,  or  the  blessings  and  comforts  of  life ;  with- 
out which,  long  life  would  be  only  a  burden.  See  Rev.  ix.  6. 
We  may  here  remark,  that  long  life  is  only  a  real  blessing  when 


2*26  JFIJFTH  COMMANDMENT — REASON  ANNEXED. 

men  grow  in  grace  as  they  grow  in  days  and  in  years  ;  when  they 
retain  the  use  of  their  reason,  together  with  some  degree  of  bodily 
strength ;  and  when  they  continue  to  be  useful  to  those  around 
them.     See  Ps.  xcii.  13,  14;  Deut.  xxxiv.  7;  Josh.  xxiv.  25, 29. 

The  place  where  the  life  promised  in  this  commandment  is  to 
be  enjoyed,  refers  to  the  Gentiles  as  well  as  to  the  Jews.  As  it 
respects  the  Jews,  it  is  called  '*  the  land  which  the  Lord  gave 
1116111,"— that  is,  the  earthly  Canaan;  but  as  it  respects  the  Gen- 
tiles, it  is  any  place  of  the  earth  where  their  lot  may  be  cast ; 
and  hence  it  is  said  in  Eph.  vi.  2,  3,  "  Honour  thy  father  and 
thy  mother,  that  it  may  be  well  with  thee,  and  that  thou  mayest 
live  long  on  the  earth." 

It  may  be  here  remarked,  that  this  commandment  cannot  be 
kept  perfectly,  any  more  than  the  other  commandments  of  the 
law ;  and  that  obedience  to  it  does  by  no  means  entitle  to  the 
reward  promised,  as  a  reward  of  debt.  The  reward  here  pro- 
mised is  as  much  of  grace,  as  is  the  reward  of  eternal  life  pro- 
mised by  God.  We  ought  to  view  God's  own  excellencies  as 
the  chief  motive  to  obedience  ;  and  also  to  meditate  on  what  he 
is  in  himself ;  and  this  will  lead  us  to  love  him  for  what  he  is  in 
himself,  as  well  as  for  what  he  is  to  us,  and  for  what  he  hath 
promised  us. 

Obs.  249. — The  promise  of  long  life  with  prosperity^  in  the 
Fifth  Commandment,  is  not  absolute,  but  limited, — that  is,  long 
life  with  prosperity  is  promised,  as,  far  as  it  shall  serve  for 
God's  glory  and,  his  peoples  good. 

This  is  a  very  comfortable  limitation;  and  no  believer  will 
desire  long  life  and  prosperity,  or  any  temporal  blessing,  but 
as  it  is  for  the  glory  of  God  and  his  own  good.  And  hence, 
although  we  frequently  see  some  who  conscientiously  perform 
relative  duties,  live  but  a  short  and  an  afflicted  life  ;  yet  there  is 
no  unrighteousness  in  this  part  of  the  Divine  procedure ;  for 
God  may  see  defects  in  the  obedience  of  his  own  children, 
with  respect  to  relative  duties,  which  others  may  not ;  or  he  may 
take  them  away  from  the  evil  to  come,  and  bestow  upon  them 
a  blessed  and  eternal  life  in  heaven  ;  for  it  must  always  be  re- 
membered, that  the  promise  of  long  life  and  prosperity  is  restricted 
in  a  way  to  promote  the  glory  of  God,  and  the  best  interests  of 
his  people. — Isa.  lvii.  1,  2. 

And  we  may  here  remark,  on  the  other  hand,  that,  although 
many,  who  neglect  the  duties  of  this  commandment,  live  long 
and  enjoy  much  worldly  prosperity,  and  consequently  appear  on 
a  level  with  those  who  conscientiously  observe  relative  duties; 
yet  there  is  a  real  difference  in  the  way  in  which  the  two  cha- 
racters referred  to  enjoy  long  life  and  prosperity.  The  observers 
of  this  commandment  have  a  promise  of  long  life  and  prosperity; 
whereas  those  who  neglect,  the  duties  of  it  have  no  promise  of 


SIXTH  COMMANDMENT— DUTIES  REQUIRED.  227 

these  things  at  all.  To  the  former,  long  life  comes  in  virtue  of 
a  promise,  which  is  infallible, — so  far  as  it  shall  serve  for  God's 
glory,  and  their  good;  but  to  the  latter  it  does  not  come  in  virtue 
of  any  promise  at  all,  for  such  have  no  interest  in  the  promise; 
on  the  contrary,  they  are  under  the  curse  of  God;  for  it  is  writ- 
ten, u  Cursed  is  every  one  that  continueth  not  in  all  things  which 
are  written  in  the  book  of  the  law  to  do  them." — Gal.  iii.  10. 
See  Ps.  lxxii. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  relative  reli- 
gion. 2.  That,  if  the  life  of  those  who  observe  this  command- 
ment be  short  and  afflicted  here,  it  will  be  long  and  blessed 
hereafter.  3.  The  misery  of  all  those  who  pay  no  regard  to 
the  duties  required  in  this  commandment:  they  are  under  the 
curse  of  God  in  this  life,  and  they  will  be  miserable  through 
eternity. 

D1V.  2. — THE  SIXTH  C03HMANDMENT. 

The  Sixth  Commandment  is,  "  Thou  shalt  not  kill." 

Exod.  xx.  13  ;  Deut.  v.  17. 

Duties  Required. 
<&.  68 3&$at  te  vrqutreu"  i\x  t!)e  £ti*tf)  CTommantmmtt? 

The  Sixth  Commandment  requireth  all  lawful  endea- 
vours to  preserve  our  own  life,  and  the  life  of  others. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  we  must  use  all  lawful  endeavours  to  preserve  our 
own  lives.  Eph.  v.  29. — "  No  man  ever  yet  hated  his  own  flesh; 
but  nourisheth  and  cherisheth  it."     See  also  1  Tim.  v.  23. 

2.  That  we  are  to  use  no  unlawful  endeavours  for  the  preser- 
vation of  our  own  lives.  Matt.  xvi.  25. — "  Whosoever  will  save 
his  life,  shall  lose  it." 

3.  That  we  must  use  all  lawful  endeavours  to  preserve  the  lives 
of  others.  Pro  v.  xxiv.  11,  12. — "  If  thou  forbear  to  deliver 
them  that  are  drawn  unto  death,  and  those  that  are  ready  to  be 
slain  ;  if  thou  sayest,  Behold,  we  knew  it  not ;  doth  not  he  that 
pondereth  the  heart  consider  it?"     See  also  Job  xxix.  13. 

4.  That  we  are  to  use  no  unlawful  endeavours  to  preserve  the 
lives  of  others.  Numb.  xxxv.  31. — "  Ye  shall  take  no  satisfac- 
tion for  the  life  of  a  murderer." 

EXPLANATION. 

Obs.  250. — The  Sixth  Commandment  requireth  us  to  use  all 


228  SIXTH  COMMANDMENT — DUTIES  REQUIRED. 

lawful  endeavours  to  preserve  our  own  natural  life,  and  to  pro- 
mote the  life  of  our  souls. 

1.  We  are  required  to  promote  the  life  of  our  souls,  or  our 
spiritual  and  eternal  life,  by  the  following  means  : — 

(1.)  By  carefully  studying  the  Scriptures,  which  contain  the 
words  of  eternal  life;  and  by  diligently  improving  the  ordinances 
of  the  gospel,  which  are  the  means  of  promoting  this  life. — John 
v.  39,  and  xvii.  3 ;  1  Pet.  i.  23,  and  ii.  1,  2. 

(2.)  By  receiving  Jesus  Christ  into  the  soul  by  faith,  as  the 
resurrection  and  the  life. — John  \i.  27,  and  xi.  25. 

(3.)  By  avoiding  all  manner  of  sin,  and  every  appearance  of 
evil  and  temptation  to  it. — Prov.  viii.  36,  xi.  19,  and  iv.  23. 

2.  We  are  required  to  preserve  our  own  natural  life,  by  the 
following  means : — 

(1.)  dv  instating  it  in  a  new-covenant  relation  to  God.  See 
Ps.  xvi.  1,  and  xvii.  8 ;  1  Sam.  xxv.  29. 

(2.)  By  just  and  necessary  defence  of  it  from  such  as  seek  to 
destroy  it.     See  2  Cor.  xi.  32,  33 ;  Acts  xxiii.  12,  &c. 

(3.)  By  furnishing  our  body  with  proper  food,  medicine, 
raiment,  labour,  rest,  and  recreation. — Eph.  v.  29. 

(4.)  By  avoiding  gluttony,  and  drunkenness,  and  lascivious- 
ness,  which  tend  gradually  to  ruin  the  body. — Luke  xxi.  34; 
Prov.  v.,  vii.,  vi.  26,  &c,  xxiii.  26,  &c,  and  ix.  18. 

(5.)  By  keeping  our  inward  passions  in  a  proper  temper  of 
meekness,  peaceableness,  patience,  gentleness,  kindness,  and  hu- 
mility.— Prov.  xv.  13,  15,  xvii.  20,  22,  and  xviii.  14. 

Obs.  251. — The  Sixth  Commandment  requireth  us  to  use  all 
lawful  endeavours  to  preserve  the  natural  life  of  others,  and  to 
promote  the  life  of  their  souls. 

1.  We  are  required  to  promote  the  spiritual  and  eternal  life 
of  others,  by  the  following  means  : — 

(1.)  By  setting  before  them  such  an  example  of  gospel  holi- 
ness, as  may  gain  them  to  Christ. — Matt.  v.  16  ;  Zech.  viii.  23; 
1  Pet.  iii.  1,  2. 

(2.)  By  diligent  instruction,  and  excitement  to  faith  and  holi- 
ness, according  to  our  station,  accompanied  with  fervent  prayer 
for  them. — 1  Thess.  v.  14  ;  2  Tim.  iv.  2  ;  Gen.  xliii.  29. 

(3.)  By  earnest  desire  to  prevent  them  from  sinning,  or  from 
being  tempted  to  sin. — Jude  23. 

2.  We  are  required  to  preserve  the  natural  life  of  others,  by 
the  following  means  : — 

(1.)  By  endeavouring  to  protect  them  from  every  unlawful 
attempt  to  take  away  their  life.— Prov.  xxi  v.  11,  12;  Ps.  lxxxii. 
3,  4 ;  1  Sam.  xiv.  45. 

(2.)  By  giving  them  the  necessaries  of  life,  as  equity  or  charity 
requires. — 1  Kings  xviii.  4 ;  Prov.  iii.  27.  &c,  and  xix.  17 ; 
James  ii.  15,  16;  1  John  iii.  17. 


SIXTH  COMMANDMENT — SINS  FORBIDDEN.  229 

(3.)  By  manifesting  to  them  those  Christian  graces  which  are 
so  much  calculated  to  excite  to  the  preservation  of  life, — viz., 
love,  compassion,  meekness,  gentleness,  and  kindness. — Prov. 
x.  12;  Luke  x.  33,  &c;  Prov.  xiv.  29;  Col.  iii.  13;  1  Pet.  iii. 
4;  Rom.  xii.  10. 

We  may  here  remark,  that  there  are  several  motives  which 
should  influence  us  to  save  life.  1.  By  preserving  life,  we  honour 
God ;  and  when  we  part  with  any  of  our  substance  for  the  relief 
of  the  wants  of  the  poor  and  needy,  we  lend  to  him ;  and  we  may 
well  trust  him  for  future  payment. — Prov.  xix.  17.  2.  Our 
neighbour  has  a  claim  upon  us,  when  he  is  in  danger  or  in  need ; 
he  has  a  right  to  our  aid — to  our  every  attempt  to  preserve  his 
life,  and  his  comforts,  &c,  that  he  may  not  suffer  through  our 
neglect  of  the  lawful  means  which  are  put  in  our  power.  3.  If 
we  are  wanting  in  this  duty  to  our  neighbour,  we  condemn  our- 
selves, and  virtually  say,  that  we  deserve  not  that  our  neighbour 
should  use  any  lawful  means  for  our  preservation. 

INFERENCES.  v 

From  this  subject  we  learn, — 1.  That  we  are  not  to  do  evil  for 
the  greatest  good.  2.  That  the  soul  is  infinitely  valuable,  and 
that  the  promotion  of  its  life  is  as  necessary  as  the  preservation 
of  the  life  of  the  body.  3.  That  health  is.  a  precious  blessing. 
4.  That  we  are  only  to  use  the  means  of  Divine  appointment,  or 
lawful  means,  for  the  preservation  of  life. 

Sins  Forbidden. 

£§.  69.— SSEJjat  is  forbttiUrn  in  tfje  Sixtf)  ©onttnan&ment  ? 

The  Sixth  Commandment  forbiddeth  the  taking  away 
of  our  own  life,  or  the  life  of  our  neighbour  unjustly,  or 
whatsoever  tendeth  thereunto. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  we  are  forbidden  to  destroy  our  own  lives.  Acts  xvi. 
28. — u  Paul  cried  with  a  loud  voice,  saying,  Do  thyself  no  harm." 

2.  That  we  are  to  avoid  every  thing  which  would  tend  to  take 
away  our  own  lives.  Job  xiv.  14. — "  All  the  days  of  my  ap- 
pointed time  will  I  wait  till  my  change  come." 

3.  That  we  are  forbidden  to  take  away  the  life  of  another  per- 
son unjustly.  Gen.  ix.  6. — **  Whoso  sheddeth  man's  blood,  by 
man  shall  his  blood  be  shed."     See  also  Lev.  xxiv.  17. 

4.  That  we  are  to  avoid  e/rery  thing  which  would  tend  to  take 
away  the  life  of  another.  Deut.  xxiv.  6. — *  No  man  shall  take 
the  nether  or  the  upper  millstone  to  pledge;  for  he  taketh  a  man's 
life  to  pledge." 


230  ,  SIXTH  COMMANDMENT — SINS  FOXBlDDEN. 

EXPLANATION. 

Obs.  252. — The  Sixth  Commandment  forliddeth  the  talcing 
away  of  our  own  life,  or  whatever  tendeth  to  this  end. 

1.  We  are  forbidden  to  murder  our  own  souls, — which  is  done, 
(1.)  By  neglecting  and  despising  the  means  of  salvation. — Prov. 
viii.  34,  &c.  (2.)  By  quenching  or  opposing  the  strivings  of 
God's  Spirit.— -Prov.  xxix.  1 ;  Heb.  x.  20,  &c. ;  2  Pet.  ii.  20,  &c. 
(3.)  By  continued  unbelief,  and  impenitence,  and  progress  in 
sin. — Ezek.  xviii.  30,  31;  Rom.  ii.  4,  5. 

2.  We  are  forbidden  to  take  away  our  natural  life, — which  is 
done  by  laying  violent  lands  upon  ourselves. — 1  John  iii.  15. 
They  who  have  been  guilty  of  this  awful  crime  were  the  worst  of 
characters, — such  as  Saul,  Ahithophel,  and  Judas. — 1  Sam.  xxxi. 
4,  5;  2  Sam,  xvii.  23;  Matt,  xxvii.  4,  5. 

3.  Whatever  tends  to  destroy  our  natural  life,  is  expressly  for- 
bidden according  to  the  spirit  of  this  commandment.  Under  this 
may  be  comprehended  the  following  things:  —  (1.)  Every  in- 
dulgence of  thoughts  or  designs  against  our  life.— Jonah  iv.  3 ; 
Job  vii.  15.  (2.)  Indulgence  of  envy  and  rage,  which  tends  to 
the  killing  of  the  body. — Job  v.  2;  Prov.  xiv.  30.  (3.)  Impa- 
tience and  discontent  under  trouble. — Ps.  xxxviii.  1,  8.  (4.) 
Immoderate  worldly  sorrow.  —  Prov.  xvii.  22.  (5.)  Anxious 
care  about  worldly  things. — Matt.  vi.  31,  34;  Ps.  iv.  6.  (6.) 
Neglect  of  our  body,  with  respect  to  food,  raiment,  medicine,  rest, 
and  recreations,  through  superstition,  carelessness,  covetousness, 
churlishness,  outrageous  passion,  or  temptations  of  Satan. — Col. 
ii.  23;  Eccl.  vi.  2,  and  x.  18 ;  1  Kings  xxi.  4.  (7.)  Intempe- 
rance, gluttony,  and  drunkenness. — Luke  xxi.  34;  Phil.  iii.  19; 
Prov.  xxiii.  21,  29,  and  xx.  1;  Luke  xvii.  27;  Rom.  xiii.  13; 
1  Cor.  vi.  9;  1  Pet.  ii.  11.  (8.)  Immoderate  labour. — Eccl.  ii. 
22,  &c.  (9.)  Exposing  ourselves  to  dangers  unnecessarily. — 
Matt.  iv.  5-7;  2  Sam.  xxiii.  16,  17. 

Obs.  253. — The  Sixth  Commandment  forliddeth  the  taking 
away  of  the  life  of  another  unjustly,  or  whatever  tendeth  to  this 
end. 

1,  We  are  forbidden  to  murder  the  soid  of  another  person, — 
which  is  done,  (1.)  By  setting  before  him  a  sinful  or  an  impru- 
dent example. — Matt,  xviii.  6,  7.  (2.)  By  neglecting  to  prevent 
him  from  sinning,  or  by  not  endeavouring  to  reform  him  from 
it. — Ezek.  iii.  18;  1  John  iii.  15.  (3.)  By  co-operating  with 
him  in  sin, — which  is  done  when  we  command  him  to  sin, —  1 
Kings  xii.  28;  when  we  advise  him  to  sin, — 2  Sam.  xiii.  5  ; 
Hab.  ii.  15 ;  when  we  provoke  him  to  sin, — 1  Kings  xxi.  25 ; 
Job  ii.  9 ;  when  we  tempt  him  to  sin, — Prov.  vii.  10,  &c;  when 
we  teach  him  to  commit  sin;  when  we  assist  him  to  commit  sin, 
— Acts  viii.  1 ;  or  when  we  delight  in  and  approve  of  his  sin, — 


SIXTH  COMMANDMENT — SINS  FORBIDDEN.  231 

Rom.  i.  32;  Ps.  xlix.  32;  Prov.  xiv.  9.  (4.)  By  hardening  our 
heart  against  him  on  account  of  his  sin,  and  not  lamenting  it  and 
his  danger  by  it. — Ezek.  ix.  4;  Lam.  i.  8;  Ps.  cxix.  136. 

2.  We  are  directly  forbidden  by  this  commandment  to  take 
away  the  life  of  another  unjustly, — which  is  done,  (1.)  When 
life  is  taken  away  without  law,  or  under  pretence  of  law.  See 
two  remarkable  instances  of  this  in  2  Sam.  xi.  15  ;  1  Kings  xxi. 
(2.)  When  an  unjurt  war  is  undertaken  and  prosecuted,  in  which 
many  are  slain. — Hab.  ii.  12.  (3.)  When  a  private  duel  or 
single  combat  is  undertaken;  which  arises  from  pride,  passion, 
and  an  insatiable  desire  to  revenge  an  injury  or  wrong  received  or 
supposed. — Matt.  v.  44;  Prov.  xvi.  32. 

B.  Whatever  tends  to  take  away  the  life  of  another  unjustly,  is 
forbidden  by  this  commandment.  Under  this  may  be  compre- 
hended the  following  things:  —  (1.)  Sinful  anger  and  wrath, 
which,  on  account  of  their  direful  effects,  are  so  frequently  for- 
bidden.— Matt.  v.  22;  Eph.  iv.  26,  27.  (2.)  Envy  or  grieving 
at  the  prosperity  of  another. — Prov.  xiv.  30 ;  Job  v.  2.  (3.) 
Hatred  and  malice  against  him. — 1  John  iii.  15.  (4.)  Revenge- 
ful thoughts,  desires,  and  joys. — Matt.  vi.  15;  Prov.  xxiv.  17, 
&c.  (5.)  Indifference  to  his  distress. — Prov.  xii.  10 ;  Obad.  10, 
&c. ;  Amos  vi.  6.  (6.)  Quarrelling,  bitter  railing,  reproachful  or 
disdainful  scoffing  or  deriding,  and  angry  cursing. — James  iii.  5, 
&c. ;  Prov.  xviii.  21,  and  xxiii.  29.  (7.)  False  accusation.-r- 
Luke  xxiii.  2;  Acts  xxiv.  5.  (8.)  Fierce,  sullen,  or  enraged 
looks;  which  denote  inclination  to  mischief  or  pleasure  in  it. — 
Gen.  iv.  5;  Obad.  12;  Acts  vii.  54,  (9.)  Withholding  from 
another  the  means  by  which  his  life  may  be  supported. — Luke  x. 
31,  &c. ;  James  ii.  15,  &c. ;  Job  xxxi.  16,  &c. ;  Matt.  xxiv.  41, 
&c.  (10.)  Injuring  his  body,  or  his  trade,  labour,  or  property, 
by  which  life  and  health  are  maintained. — Exod.  xxi.  18,  22 ; 
Ezek.  xxii.  7;  Isa.  iii.  14,  15;  Mic.  iii.  3;  Isa.  v.  8;  Matt. 
xxiv.  9,  10. 

We  may  here  remark,  that  the  life  of  another  may  be  justly 
taken  away  in  the  following  cases : — 1.  When  he  forfeits  it  to  the 
laws  of  his  country,  or  in  the  case  of  public  justice. — Gen.  ix.  6; 
Lev.  xxiv.  17;  Numb.  xxxv.  31,  &c.  2.  In  the  case  of  necessary 
self-defence, — that  is,  when  there  is  no  way  of  escaping  from  the 
aggressor,  but  we  must  either  lose  our  own  life,  or  deprive  him  of 
his. — Exod.  xxii.  2,  3.  3.  In  the  case  of  lawful  war, — that  is, 
when  it  is  undertaken  in  defence  of  civil  liberty,  or  to  ward  off 
unprovoked  invasion  of  foreign  enemies,  after  every  other  means 
taken  to  prevent  bloodshed  have  proved  vain. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  cherishing 
convictions,  and  of  faith  and  repentance.  2.  To  beware  of  what 
tends  to  deprive  us  of  life.     3.  The  necessity  of  letting  our  light 


232  SEVENTH  COMMANDMENT — DUTIES  REQUIRED. 

shine  before  men.  4.  The  danger  to  which  we  expose  ourselves 
by  sinning  before  our  neighbour;  or  by  allowing  sin  in  him;  or 
by  taking  part  with  him  in  any  respect ;  or  by  not  lamenting  his 
sin.  5.  The  necessity  of  having  respect  to  the  spirit  of  the  law 
and  gospel,  both  in  our  words  and  actions.  6.  That  we  are  guilty 
of  our  own  blood,  if  we  neglect  Christ  and  his  salvation. 


DIV.  3. — THE  SEVENTH  COMMANDMENT.  ■  , 

€$.  70 — Kggffci  fa  tije  Sebentf)  CDommantiment? 

The  Seventh  Commandment  is,  "  Thou  shalt  not 
commit  adultery." 

Exod.  xx.  14 ;  Deut.  v.  18. 

Duties  Required. 

Ou  71 — SStfjai  ta  requttefc  m  tfje  Srbenti)  (Eomwanfr* 
went  ?        , 

The  Seventh  Commandment  requireth  the  preserva- 
tion of  our  own  and  our  neighbour's  chastity,  in  heart, 
speech,  and  behaviour. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  we  are  required  to  preserve  our  own  chastity.  1  Thess. 
iv.  4.— "  That  every  one  of  you  should  know  how  to  possess  his 
vessel  in  sanctification  and  honour." 

2.  That  we  are  required  to  avoid  all  occasions  of  temptation. 
Prov.  v.  8. — "  Remove  thy  way  far  from  her,  and  come  not  nigh 
the  door  of  her  house." 

3.  That  we  are  required  to  be  chaste  in  our  thoughts.  2  Tim. 
ii.  22.—"  Flee  also  youthful  lusts." 

4.  That  we  are  required  to  be  chaste  in  our  words.  Eph.  iv. 
29.  — "  Let  no  corrupt  communication  proceed  out  of  your 
mouth."    See  also  Eph.  v.  4. 

5.  That  we  are  required  to  be  chaste  in  our  actions.  1  Pet.  iii. 
2. — "  While  they  behold  your  chaste  conversation  coupled  with 
fear." 

6.  That  we  are  required  to  preserve  our  neighbour's  chastity 
as  well  as  our  own.  Eph.  v.  II. — •*  Have  no  fellowship  with 
the  unfruitful  works  of  darkness,  but  rather  reprove  them." 

EXPLANATION. 

Obs.  254. — The  Seventh  Commandment  requireth  the  preser- 
vation of  our  own  chastity,  in  heart,  speech,  and  behaviour. 


SEVENTH  COMMANDMENT — SINS  FORBIDDEN.  233 

For  preserving  our  own  chastity,  the  following  things  are  ne- 
cessary : — 

1.  An  earnest  desire  to  have  our  whole  man  instated  in  a  new 
covenant  relation  to  Christ,  and  to  God  in  him,  and  to  have  his 
Spirit  dwelling  in  us. 

2.  Daily  and  earnest  application  of  the  Word  of  God,  of  the 
blood  of  Christ,  and  of  the  gracious  influences  of  the  Spirit,  for 
mortifying  our  inward  lusts,  and  filling  our  hearts  with  true  ho- 
liness in  opposition  to  them.  See  John  xv.  3,  and  xvii.  17;  1 
Pet.  i.  23  ;  Heb.  be.  14;  Rom.  viii.  13. 

3.  An  habitual  and  earnest  recommendation  of  ourselves  to 
the  preservation  of  God. — Ps.  xvi.  1,  xvii.  8,  and  xix.  11,  12. 

4.  A  lively  exercise  of  our  implanted  graces. — 2  Pet.  i.  5 ;  2 
Cor.  vii.  1 ;  Phil.  iii.  12. 

5.  Watchfulness  over  the  heart,  the  eyes,  and  the  ears. — Prov. 
iv.  23;  Job  xxxi.  1 ;  Prov.  xix.  27,  and  vii.  21,  &c. 

6.  Temperance  in  eating  and  drinking. — Rom.  xiii.  13. 

7.  A  careful  avoiding  of  light  and  unchaste  company. — Prov. 
ix.  6,  and  v.  8,  9;  Ps.  i.  1 ;  Eph.  v.  11,  12;  Prov.  iv.  14,  &c. 

8.  Diligence  in  lawful  business. — Ezek.  xvi.  49 ;  2  Sam.  xi. 
«-■• 

9.  An  early  and  earnest  resistance  of  temptations  to  unchastity 
or  impurity,  or  occasions  thereof. — Rom.  vii.  5  ;  Gen.  xxxix. ;  1 
Cor.  vi.  18. 

10.  Marrying  in  the  Lord,  when  necessary ;  and  mutual  love 
between  married  persons. — 1  Cor.  vii.  2 ;  Heb.  xiii.  4. 

Obs.  255. — The  Seventh  Commandment  requireth  the  preser- 
vation of  the  chastity  of  others  as  well  as  our  own. 

We  are  to  preserve  the  chastity  of  others  by  the  following 
means : — 

1.  By  taking  care  to  do  nothing  which  tends  to  ensnare  or  to 
defile  them.— Gen.  xxxviii.  14,  15,  26;  Eph.  iv.  29.  ( 

2.  By  doing  every  thing  that  we  can  by  example,  instruction, 
warning,  reproof,  and  prayer  for  them,  to  preserve  and  promote 
their  chastity.  See  Prov.  ii.,  v.,  vii.,  and  ix. ;  where  much  is 
said  upon  this  subject,  and  according  to  which  we  ought  to  act. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  the  law  of  God  reaches 
the  heart  as  well  as  the  life.  2.  The  necessity  of  prayer  for  the 
sanctifying  influences  of  the  Holy  Spirit,  seeing  he  will  not  dwell 
in  the  unclean. 

Sins  Forbidden. 

61.72.— Mf\ at  fe  forfcitr&en  tntfjeScbentf)  ©ommantftntnt? 
The  Seventh  Commandment  forbiddeth  all  unchaste 
thoughts,  words,  and  actions. 

u2 


234  SEVENTH  COMMANDMENT — SINS  FORBIDDEN. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  all  unchaste  thoughts  are  forbidden.  Matt.  v.  28. — 
"  Whosoever  looketh  on  a  woman  to  lust  after  her,  hath  com- 
mitted adultery  with  her  already  in  his  heart." 

2.  That  all  unchaste  conversation  is  forbidden.  Eph.  iv.  29. 
— "  Let  no  corrupt  communication  proceed  out  of  your  mouth." 
See  also  Eph.  v.  4. 

3.  That  all  unohaste  actions  are  forbidden.  Eph.  v.  3. — "  For- 
nication and  uncleanness,  let  it  not  once  be  named  among  you." 
See  also  Rom.  xiii.  13. 

EXPLANATION. 

Obs.  256. — The  Seventh  Commandment  forliddeth  all  un- 
chaste thoughts,  words,  and  actions. 

1.  It  forbids  all  unchaste  or 'unclean  thoughts. — Matt.  v.  18. 
These  are  dangerous ;  and,  if  lodged  in  the  heart  with  pleasure, 
may,  like  a  hidden  spark,  break  forth  into  a  vehement  flame. 
They  are  the  nearest  approach  to  open  wickedness,  and  require 
only  a  proper  opportunity. 

2.  It  forbids  all  unchaste  conversation.  By  this,  as  well  as 
by  actions,  is  the  law  of  God  violated.  See  Matt.  xii.  37.  Much 
is  spoken  contrary  to  the  spirit  of  this  commandment,  although 
it  does  not  break  forth  into  action. 

3.  It  forbids  all  unchaste  actions.  To  these  may  be  referred 
all  unnatural  pollutions,  which  can  scarcely  be  named, — Rom.  i. 
24,  &c. ;  Lev.  xviii.  6,  23;  polygamy,  or  having  more  wives  or 
husbands  than  one  at  the  same  time, — Gen.  ii.  22,  &c. ;  adultery, 
when  one  or  both  of  the  parties  are  married ;  fornication,  which 
is  the  sin  of  unmarried  persons ;  concubinage, — 1  Kings  xi.  1, 
&c. ;  and  immoderate  and  unseasonable  familiarity  between  mar- 
ried persons, — 1  Thess.  iv.  3,  4 ;  Deut.  xxii.  25. 

Obs.  257. — The  Seventh  Commandment  forliddeth  whatever 
tendeth  to  unchastity. 

Under  this  may  be  comprehended  the  following  things  : — 1 . 
Speaking,  hearing,  reading,  or  writing  unchaste  expressions. — 
Eph.  iv.  29.  2.  All  unchaste  looks.  3.  Receiving  temptations 
into  the  heart,  or  enticing  others. — 2  Pet.  ii.  14 ;  Isa.  iii.  16,  &c. 
4.  Light  and  immodest  behaviour,  together  with  wanton  em- 
braces and  dalliances. — Pro  v.  vii.  13.  5.  All  stage  plays  and 
lewd  pictures. — Ezek.  xxiii.  14,  &c.  6.  All  immodest  apparel. 
— Prov.  vii.  10 ;  Isa.  iii.  7.  The  company  of  vain  persons. — 
Prov.  v.  8,  &c.  8.  All  idleness. — Ezek.  xvi.  49.  9.  Intemper- 
ance in  eating  and  drinking. — Prov.  xxiii.  30 ;  Jer.  v.  8.  10. 
Undue  delay  of  marriage. — 1  Cor.  vii.  7,  &c.  11.  Unjust  di- 
vorce.—Matt,  v.  32.  12.  Wilful  desertion.— 1  Cor.  vii.  12,  &o. 
13.  Unkindness  between  married  persons. — 1  Cor.  vii.  5.     14. 


SEVENTH  COMMANDMENT — SINS  FORBIDDEN.  235 

Vows  of  perpetual  celibacy,  and  prohibitions  of  marriage. — Matt. 
xix.  10,  11.  15.  Dispensing  with  unlawful  marriages. — Mark 
vi.  18.  16.  The  allowing  of  places  of  uncleanness  to  exist. — 
Deut.  xxiii.  17. 

Obs.  258. — The  sins  forbidden  by  the  Seventh  Commandment 
should  be  avoided,  for  the  following  reasons: — 

1.  Because  pollution  or  uncleanness  exceedingly  dishonours 
God.  See  Gen.  xxxix.  9;  Ps.  li.  4;  Job  xxxi.  11 ;  1  Cor.  iii. 
17. 

2.  Because  falls  into  this  sin  are  not  unfrequently  the  punish- 
ment of  some  other  sin. — Prov.  xxii.  14 ;  Rom.  i.  26,  &c. ;  Hos. 
iv.  14 ;  Amos  vii.  17. 

3.  Because  few  persons  truly  repent  of  this  sin ;  and  these 
with  great  difficulty.  Hos.  iv.  11;  Prov.  ii.  19. — "  None  that 
go  unto  her  return  again,  neither  take  they  hold  of  the  paths  of 
life," — that  is,  not  many  do  so  in  truth.  And  yet  we  read  of 
some  among  the  Corinthians  to  whom  repentance  was  given, — 1 
Cor.  vi.  9-11 ;  but  this,  as  it  were,  requires  a  greater  than  ordi- 
nary share  of  Divine  grace.  See  Prov.  xxiii.  27, 28 ;  Eccl.  vii. 
26 ;  Acts  xxiv.  25. 

4.  Because  this  sin  dishonours  and  frequently  murders  the 
body.— Prov.  y.  11,  12,  and  vii.  22;  1  Cor.  vi.  18. 

5.  Because  it  frequently  leaves  a  stain  upon  the  character.— 
Prov.  vi.  33.  David's  sin,  although  pardoned,  is  handed  down 
as  a  blot  upon  his  character ;  and  it  shall  continue  to  be  so  till 
the  latest  posterity. 

6.  Because  it  wrathfully  consumes  the  outward  estate. — Prov. 
v.  10,  and  vi.  26 ;  Job  xxxi.  12. 

7.  Because  in  a  fearful  manner  it  secures  the  eternal  ruin  of 
those  who  are  guilty  of  it.  See  Prov.  vi.  32,  vii.  26,  27,  and  ix. 
18;  Heb.  xiii.  4;  1  Cor.  vi.  9,  10;  Gal.  v.  19,  &c;  Rev.  xxi. 
8,  and  xxii.  15 ;  Col.  iii.  5,  6 ;  Eph.  v.  5,  6.  These  passages 
clearly  show  the  danger  to  which  this  sin  exposes  the  soul  for 
ever. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  watchfulness. 
2.  The  necessity  of  reflecting  upon  the  omniscience  of  God,— 7as 
Joseph  did.  3.  The  necessity  of  walking  after  the  Spirit,  that 
we  may  not  fulfil  the  lusts  of  the  flesh.  4.  The  necessity  of  shun- 
ning all  occasions  of  unchastity  by  the  senses.  5.  The  necessity 
of  fervent  prayer  to  be  preserved  from  this  sin,  and  from  all  temp- 
tations to  it. 


236  EIGHTH  COMMANDMENT — DUTIES  REQUIRED. 

DIV.   4.— THE  EIGHTH   COMMANDMENT. 

4&.  73.—Wli)it%  is  tfje  iEtgijtlj  ©omman&ment? 

The  Eighth  Commandment  is,  "  Thou  shalt  not 
steal." 

Exod.  xx.  15;  Deut.  v.  19. 

Duties  Required. 

{£.  74.— ®^at  tss  requt'retr  in  tyt  3Bigt)ti)  ©ommantrment ? 
The  Eighth  Commandment  requireth  the  lawful  pro- 
curing and  furthering  the  wealth  and  outward  estate  of 
ourselves  and  others. 

ANALYSIS  AND  PROOFS. 
We  are  here  taught, — 

1.  That  we  are  to  endeavour  by  lawful  means  to  procure 
wealth.  Rom.  xiii.  17. — "  Provide  things  honest  in  the  sight  of 
all  men."     See  also  Prov.  vi.  6. 

2.  That  we  are  to  endeavour  by  lawful  means  to  promote  and 
further  our  outward  estate.  Prov.  xxvii.  23. — "  Be  thou  dili- 
gent to  know  the  state  of  thy  flocks,  and  look  well  to  thy  herds.  *.' 

3.  That  we  are  to  endeavour  by  lawful  means  to  assist  others 
in  procuring  wealth.  Oral.  vi.  1Q. — "  As  we  have  therefore  op- 
portunity, let  us  do  good  unto  all  men." 

4.  That  we  are  to  endeavour  by  lawful  means  to  further  and 
promote  the  outward  estate  of  others.  Phil.  ii.  4. — H  Look  not 
every  man  on  his  own  things,  but  every  man  also  on  the  things  of 
others." 

EXPLANATION. 

Obs.  259. — The  Eighth  Commandment  requireth  the  lawful 
procuring  and  furthering  of  our  own  wealth  and  outward 
estate. 

This  may  be  done  in  the  following  ways : — 

1.  By  claiming  a  new  covenant  right  to  all  things,  through  a 
spiritual  union  to  Christ,  who  is  the  heir  of  all  things. — Matt.  vi. 
33 ;  1  Cor.  iii.  21,  &c.  A  little  enjoyed  by  a  believer,  in  virtue 
of  union  with  Christ  and  of  the  promise  of  the  covenant,  is  in- 
comparably superior  to  all  that  the  worldling  can  enjoy  without 
the  promise. 

2.  By  depending  on  God  and  praying  to  him,  as  our  new  co- 
venant Father,  to  bestow  upon  us,  and  keep  for  us,  such  things  as 
are  necessary  and  convenient. — Deut.  viii.  18;  Ps.  cxxvii.  1,  and 
cxxviii.  1,  2;  Prov.  xxx.  8;  Matt.  vi.  11. 

3.  By  prudent  foresight  and  care  to  have  every  thing  answer- 
able to  our  station  and  ability. — 1  Tim.  v.  d.    Keeping  at  a  dis- 


EIGHTH  COMMANDMENT — DUTIES  REQUIRED.  237 

tance  from  anxious  care  and  sinful  indifference,  every  lawful 
mean  ought  to  be  used,  otherwise  we  are  guilty  of  presumption  ; 
for  the  means  and  the  end  are  intimately  connected  in  the  ways 
of  God  ;  and  in  his  ways  we  are  to  walk. 

4.  By  due  exercise  of  our  ability  or  stock  in  some  lawful  call- 
ing, which  is  calculated  to  glorify  God,  and  to  profit  ourselves 
and  others. — Gen.  iv.  2;  Eph.  iv.  28;  Prov.  x.  4,  xiii.  4,  and 
xiv.  8;  Ps.  cxii.  5;  Isa.  xxviii.  2G;  2  Thess.  iii.  10. 

5.  By  cheerfully  allowing  ourselves  a  moderate  enjoyment  of 
the  fruits  of  our  lawful  industry. — Eccl.  ii.  24,  iii.  12,  13,  and  ix. 
9;  Ps.  cxxviii.  2. 

6.  By  frugal  management  of  what  we  have,  to  the  best  advan- 
tage, not  from  a  churlish  disposition,  but  as  stewards  of  God's 
property ;  taking  care  to  waste  nothing  upon  trifles,  and  to  lose 
nothing  useful. — John.  vi.  12;  Prov.  xxi.  20,  compared  with  chap. 
xi.  24. 

7.  By  carefully  avoiding  unnecessary  law-suits,  and  every  other 
thing  which  tends  to  embarrass  our  outward  estate,  or  shame  our 
profession. — Prov.  xi.  5  ;  Matt.  v.  40  ;  1  Cor.  vi.  1-8. 

8.  By  never  idolizing,  but  by  moderating  our  affections  to- 
wards all  earthly  enjoyments. —  1  Tim.  vi.  17. 

9.  By  carefully  avoiding  all  haste  to  be  rich,  and  all  mingling 
of  unjust  gain  with  our  lawful  property,  as  a  curse  upon  it. — 
Prov.  xxviii.  22 ;  1  Tim.  vi.  9 ;  James  v.  3,  &c. 

10.  By  liberal  and  prudently  directed  donations  to  the  poor, 
and  to  pious  purposes. — Prov.  iii.  9,  10,  and  xix.  17;  Matt.  xxv. 
40. 

Obs.  260. — The  Eighth  Commandment  requireth  the  lawful 
procuring  and  furthering  of  the  wealth  and  outward  estate  of 
others. 

This  may  be  done  in  the  following  ways : — 

1.  By  praying  that  both  they  and  it  may  be  secured  in  a  new 
covenant  relation  to  God  ;  for  while  they  are  out  of  Christ,  they 
have  only  a  common,  and  not  a  covenant  right,  to  any  blessing 
whatever — Phil.  ii.  4. 

2.  By  carefully  endeavouring  to  prevent  their  loss  and  damage. 
See  Exod.  xxiii.  4,  5 ;  and  Deut.  xxii.  1,  &c. ;  where  we  have 
some  instances  of  the  way  in  which  we  may  be  instrumental  in 
preventing  the  loss  and  damage  of  others. 

3.  By  universal  honesty  in  dealing  with  others  ;  rather  hurting 
our  own  property  than  theirs. — Matt.  vii.  12 ;  Ps.  xv. ;  Zech.  vii. 
9,  10. 

4.  By  conscientious  restitution  of  every  thing  which  we  may 
have  found,  or  unjustly  taken  away. — Luke  xix.  8 ;  Lev.  v.  2, 
&c. ;  Deut.  xxii.  2,  3;  Job  xx.  10, 18;  Ezek.  xviii.  8,  and  xxxiii. 
15;  Exod.  xxii.  3,  4;  Numb.  v.  8. 

5.  By  charity  and  equity,  in  cheerfully  but  prudently  lending 


238  EIGHTH  COMMANDMENT — SINS  FORBIDDEN. 

to  others  for  their  assistance,  even  without  interest,  or  hope  of 
payment,  if  their  circumstances  require  it. — Deut.  xxiii.  19,  20; 
Lev.  xxv.  35,  &c;  Ps.  xv.  5;  Matt.  v.  42;  Luke  vi.  35,  &c. 

6.  By  charitable  donations  of  that  which  is  truly  our  own,  and 
with  a  real  .desire  to  help  the  poor,  and  to  promote  the  religious 
service  of  God. — Luke  xi.  41,  and  xvi.  9;  1  Tim.  v.  8;  Eph.  iv. 
28;  Eccl.  xi.  1;  1  John  iii.  17;  Gal.  vi.  10;  Prov.  xxxix.;  2 
Cor.  ix.  7  ;  Matt.  vi.  3,  4.  What  we  give  must  be  from  an  hon- 
ourable regard  to  Christ  and  his  poor  members,  or  brethren  of 
mankind.  And  when  donations  are  thus  given,  they  are  most 
reasonable,  as  we  hold  all  that  we  have  from  God  as  his  stew- 
ards,— Luke  xvi.  10;  1  Tim.  vi.  17,  18;  Ps.  cxii.  9;  Prov.  x.  2; 
they  are  most  honourable,  conforming  us  to  the  pattern  of  God  in 
Christ, — Luke  vi.  35;  2  Cor.  viii.  9;  Acts  xx.  35;  they  are  most 
conducive  to  secure  proper  necessaries  for  ourselves  and  our  pos- 
terity,—Prov.  xi.  24,  &c,  xix.  17,  and  xxviii.  27;  Eccl.  xi.  I,  2; 
Ps.  xxxvii.  25,  &c;  they  are  a  most  remarkable  means  of  pre- 
venting trouble,  or  of  securing  comfort  under  it. — Ps.  xli.  And 
they  who  corifer  them  will  be  most  honourably  proclaimed  by 
Christ  in  the  last  judgment, — Matt.  xxv.  34,  &c. ;  and  they  will 
be  abundantly  but  graciously  rewarded  in  heaven  to  all  eternity. 
— Matt.  v.  7,  and  vi.  4;  Luke  xvi.  9. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  God  prospers  means 
used ;  such  as  prayer,  prudence,  and  foresight,  dependence  and 
diligence.  2.  That  the  world  is  not  our  portion.  3.  The  danger 
of  indifference  respecting  those  in  need.  4.  That  love  to  the  poor 
is  an  evidence  of  a  state  of  life. — 1  John  iii.  14.  5.  The  danger 
of  withholding  from  the  poor  what  it  is  in  our  power  to  bestow 
upon  them.     See  Matt.  xxv.  42,  &c. 

Sins  Forbidden. 

<!§.  75.— SSlfjat  is  forfctti&en  m  tije  lEtgfttf)  ©otnmantimwt? 

The  Eighth  Commandment  forbiddeth  whatsoever 
doth  or  may  unjustly  hinder  our  own  or  our  neighbour's 
wealth  or  outward  estate. 

ANALYSIS  AND  PROOFS. 

"We  are  here  taught, — 

1.  That  we  are  forbidden  to  neglect  lawful  means  for  procuring 
wealth  for  ourselves  and  families.  1  Tim.  v.  8. — M  If  any  pro- 
vide not  for  his  own,  and  especially  for  those  of  his  own  house, 
he  hath  denied  the  faith,  and  is  worse  than  an  infidel." 

2.  That  we  are  forbidden  to  do  that  which  may  hinder  the  in- 
crease of  our  wealth  and  outward  estate.    Prov.  xxiii.  21. — u  The 


EIGHTH  COMMANDMENT — SINS  FORBIDDEN.  239 

drunkard  and  the  glutton  shall  come  to  poverty,  and  drowsiness 
shall  clothe  a  man  with  rags."     See  also  Prov.  xxi.  17. 

3.  That  we  are  forbidden  to  neglect  the  furtherance  of  the 
wealth  of  others,  when  it  is  in  our  power.  Deut.  xv.  8. — "  Thou 
shalt  open  thy  hand  wide  unto  him,  and  shalt  surely  lend  him 
sufficient  for  his  need,  in  that  which  he  wanteth." 

4.  That  we  are  forbidden  to  do  any  thing  which  may  hinder 
the  furtherance  of  the  wealth  of  others.  Zech.  viii.  1 7. — "  Let 
none  of  you  imagine  evil  in  your  hearts  against  his'  neighbour." 
See  also  Eph.  iv.  28. 

EXPLANATION. 

Obs.  261. — The  Eighth  Commandment  forbiddeth  whatever 
doili  or  may  unjustly  hinder  our  own  wealth  or  outward  estate. 

We  may  be  guilty  of  this  in  the  following  ways : — 

1.  By  idleness.— 2  Thess.  iii.  10,  &c;  1  Tim.  v.  13;  1  Thess. 
iv.  11,  &c. 

2.  By  carelessness  and  sloth. — Prov.  xiii.  4,  vi.  10,  11,  xxiii. 
21,  xxiv.  30,  &c,  and  xxviii.  19. 

3.  By  not  depending  upon  God  and  acknowledging  him  in  all 
our  worldly  business. — Deut.  viii.  28 ;  Ps.  cvii.  38. 

4.  By  prodigal  wasting  of  that  which  God  bestows  upon  us. — 
Prov.  xxi.  17;  Luke  xv.  13,  30. 

5.  By  rash  engagements  in  law-suits  and  suretyship. — Matt.  v. 
40;  1  Cor.  vi.  1,  &c. ;  Prov.  vi.  1,  &c,  and  xxii.  26",  &c. 

6.  By  foolishly  giving  to  such  as  have  no  need,  or  to  sluggards, 
or  to  spendthrifts ;  and  by  imprudently  lending  to  rash  projectors, 
or  to  prodigal  wasters,  or  the  like. — Ps.  cxxv.  5. 

7.  By  distrustful  anxiety  in  procuring  and  retaining  earthly 
things. — Matt.  vi.  31,  &c;  Prov.  xxviii.  22;  Eccl.  iv.  8. 

8.  By  sordid  churlishness — wanting  a  heart  to  enjoy,  in  a  pro- 
per manner  or  degree,  that  wealth  which  we  have;  or  to  lay  out 
proper  expenses  on  our  affairs. — Eccl.  vi.  1,  &c. 

9.  By  the  exercise  of  unlawful  callings;  such  as  gambling, 
stage-playing,  smuggling,  &c,  •  &c. ;  and  grasping  at  excessive 
gains,  by  which  the  curse  of  God  is  brought  upon  what  we  have. 
On  these  things  the  blessing  of  God  cannot  be  sought;  because 
they  are  calculated  to  deprive  the  thoughtless  of  their  substance, 
by  laying  temptations  in  their  way.  And  hence  such  occupa- 
tions fall  under  the  name  of  stealing ;  and  we  deprive  ourselves 
of  our  wealth  by  encouraging  them. — Zech.  v.  4;  Hag.  i.  6. 

Obs.  262. — The  Eighth  Commandment  forbiddeth  whatever 
doth  or  may  unjustly  hinder  the  wealth  or  outward  estate  of 
others. 

Among  the  ways  by  which  our  neighbour's  wealth  may  be  un- 
justly hindered,  the  following  should  be  remembered  : — 

1.  Besides  direct  theft,  we  hinder  our  neighbour's  wealth  by 


240  EIGHTH  COMMANDMENT — SINS  FORBIDDEN. 

a  covetous  inclination  to  have  his  property,  and  by  idleness.—- 
Heb.  xiii.  5;  Col.  iii.  5;  Josh.  vii.  21,  &c;  Eph.  iv.  28;  Matt. 
xx.  6. 

2.  By  base  gain  procured  by  sordid  or  unlawful  means,  and 
by  enabling  persons  to  earn  their  subsistence  by  unlawful  amuse- 
ments.— Hab.  ii.  15. 

3.  By  simoniacal  merchandize  of  spiritual  gifts,  pardons, 
censures,  church  livings,  or  other  sacred  things ;  giving  or  pro- 
curing them  for  money,  or  through  favour,  or  the  like. — Job 
xv.  34. 

4.  By  family  frauds,  either  by  husbands  or  wives,  or  children 
or  servants. — 1  Tim.  v.  8;  Pro  v.  xxviii.  24,  and  xxxi.  12;  Tit. 
ii.  9,  10. 

5.  By  taking  advantage  of  our  neighbour's  ignorance  or  neces- 
sity in  buying  or  selling;  which  is  done,  (1.)  By  improper  or 
false  commendation  of  that  which  we  sell,  or  dispraise  of  that 
which  we  intend  to  buy. — Prov.  xx.  14.     (2.)  By  adulterating 

foods,  or  selling  one  kind  and  delivering  another. — Amos  viii. 
,  6.  (3.)  By  using  false  weights  or  measures  in  merchandize. — 
Amos  viii.  5;  Mic.  vi.  10,  11;  Prov.  xi.  1 ;  Lev.  xix.  35,  &c, 
and  xxiv.  14. 

6.  By  bad  payment  of  debts — neither  early  nor  fully  enough, 
nor  in  current  money. — Ps.  xv.  4;  Acts  v.  1,  &c. ;  Gen.  xxiii.  16. 

7.  By  dishonest  partnership — taking  as  much  or  more  of  the 
gain,  when  we  have  less  of  the  stock,  or  less  labour  in  procuring 
it.— Matt.  vii.  12  ;  1  Thess.  iv.  6. 

8.  By  removing  our  neighbour's  landmarks;  injuring  his 
corn,  grass,  goods,  or  conveniences;  decoying  his  servants  or  cus- 
tomers from  him ;  screwing  ourselves  into  his  business ;  or  such 
like. — Heb.  xiii.  1 ;  Prov.  xxii.  28,  and  xxiii.  10 ;  Mic.  ii.  2, 
and  vii.  2,  &c. 

9.  By  dishonesty  in  trust, — particularly  to  the  poor,  the  father- 
less, or  widows. — Prov.  xxiii.  10,  &c;  Luke  xvi.  1,  &c,  and 
xx.  47. 

10.  By  dishonesty  in  loans. — Exod.  xxii.  14,25,  &c;  Ps.  xv. 
5 ;  Matt.  v.  42.  Connected  with  this,  is  the  contracting  of  debt 
in  a  dishonest  manner ;  which  arises  either  from  a  want  of  in- 
tention, or  a  probable  appearance  of  ability,  to  keep  our  promise 
of  payment  in  due  time  ;  or  when  there. is  no  real  necessity  on 
our  part ;  or  when  it  is  done  to  the  hurt  of  others, — purchasin 
things  which  we  might  well  enough  want. — Ps.  xxxvii.  21 ; 
Thess.  iv.  6;  Isa.  lix.  14. 

11.  By  fraudulent  bankruptcy. — Luke  xv.  13;  Jer.  ix.  4,  &c. 

12.  By  uncharitable  or  sinful  use  of  our  own  property  :  such 
is  the  practice  of  engrossing  corn,  and  the  other  most  necessary 
commodities,  which  cannot  be  wanted, — Prov.  xi.  26 ;  the  depo- 
pulation of  villages  by  the  enclosure  of  commons,  or  unjust  en- 
closures.— Isa.  v.  8;  and  Micah  ii.  2.     Connected  with  this  sin 


EIGHTH  COMMANDMENT — SINS  FORBIDDEN.  241 

is  that  of  oppression,  or  bearing  down  our  neighbour  by  our  supe- 
rior wealth,  or  power,  or  influence,  or  by  vexatious  law-suits,  or 
by  retaining  pledges,  or  such  like. — Mic.  iii.  2,  3;  Ezek.  xxii. 
7;  Mai.  iii.  5;  Exod.  xxii.  26,  &c. ;  Deut.  xxiv.  6;  1  Cor.  v.  11, 
and  vi.  10. 

13.  By  partnership  with  thieves — by  tempting  and  encourag- 
ing others  to  steal, — Ps.  xxix.  24 ;  by  not  checking  this  abomi- 
nable practice  when  we  have  it  in  our  power,  or  not  punishing  it 
as  it  deserves;  or  by  resetting  stolen  goods,  or  concealing  them. 

14.  By  unmercifulness  to  the  poor. — Eph.  iv.  28.  This  is 
perfidious  ingratitude  to  God, — Matt,  xviii.  23,  &c. ;  Luke  xvi. 
10;  it  is  murder  of  the  poor, — Uohn  iii.  15  ;  James  ii.  16,  &c. ; 
and  an  evidence  that  we  are  destitute  of  the  grace  of  God. — 1 
John  iii.  17.  It  provokes  God  to  deal  unmercifully  with  us, — 
James  ii.  13,  and  v.  4;  Pro  v.  xxi.  13;  imperceptibly  wastes  our 
substance, — Prov.  xi.  24,  &c. ;  James  v.  2,  3 ;  and,  if  persisted 
in,  it  will  at  last  condemn  us. — Matt.  xxv.  41-46. 

15.  By  a  sacrilegious  deficiency  in  that  good  example,  reli- 
gious instruction,  fervent  prayer,  and  otfrer  important  usefulness, 
which  we  owe  to  our  neighbour,  for  promoting  his  temporal  as 
well  as  his  eternal  good. — Heb.  x.  24. 

16.  By  withholding  from  the  support  of  the  gospel,  or  not  giv- 
ing in  a  manner  answerable  to  our  income.  See  Matt.  iii.  8; 
Neh.  x.  32,  and  xiii.  10;  Hag.  i.  4;  1  Cor.  ix.  This  sin  is  con- 
sidered by  God  as  levelled  at  himself  ;  and  it  is  a  very  great  evi- 
dence, that  they  who  are  guilty  of  this  have  never  yet  received 
the  gospel  in  the  love  of  it — let  man  say  what  he  will.  They 
who  have  really  experienced  the  value  of  the  glad  tidings  of  sal- 
vation in  their  own  case,  will  do  what  they  can  to  send  them  to 
others.  See  our  Lord's  command  to  all  his  disciples  respecting 
this.— Matt,  xxviii.  19,  20;  Mark  xvi.  15,  16. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  we  ought  to  use  the 
world,  but  not  abuse  it.  2.  That  we  ought  to  acknowledge  God 
in  the  procuring  of  our  substance,  and  in  the  giving  of  it  away. 
3.  The  evil  of  the  sin  of  stealing, — it  curses,  reproaches,  brings 
to  an  untimely  end,  and  excludes  from  the  kingdom  of  heaven, 
if  unrepented  of. — Zech.  v.  3,  4;  Job  xxx.  5j  I  Cor.  v.  10.  4. 
The  necessity  of  contentment  with  our  lot.  5.  That  we  ought 
to  beware  of  a  covetous  spirit,  and  of  idleness.  6.  That  the  sins 
forbidden  in  this  commandment  cannot  be  concealed  from  an 
omniscient  God.  7.  That  we  ought  to  be  strictly  just  in  all 
things. — Matt.  vii.  12.  8.  That  there  is  no  religion  where  in- 
justice dwells.    9.  The  necessity  of  watchfulness. 


242  NINTH  COMMANDMENT — DUTIES  REQUIRED. 

DIV.  5.— THE  NINTH  COMMANDMENT. 

<$,  76 — WLtyfyia  tije  3\Tmti)  CTommanDwent? 

The  Ninth  Commandment  is,  "  Thou  shalt  not  bear 
false  witness  against  thy  neighbour." 
Exod.  xx.  16  ;  Deut.  v.  20. 

Duties  Required. 

Ol.  77 — £2II)at  is  rrqtn'vfD  in  tfje  NtntI)  €Tottvman&- 
mntt?  -> 

The  Ninth  Commandment  requireth  the  maintaining 
and  promoting  of  truth  between  man  and  man,  and  of 
our  own  and  our  neighbour's  good  name,  especially  in 
witness  bearing. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught,-# 

1.  That  we  must  at  all  times  speak  and  maintain  the  truth. 
Zech.  viii.  16. — "  Speak  ye  every  man  the  truth  to  his  neigh- 
bour." 

2.  That  we  must  endeavour  to  promote  the  truth.  Phil.  iv. 
8. — "  Whatsoever  things  are  true — think  on  these  things." 

3.  That  we  must  endeavour  to  preserve  our  own  good  name. 
Matt.  v.  16. — .  Let  v«.ur  light  so  shine  before  men,  that  they  may 
see  your  good  works,  and  glorify  your  Father  who  is  in  heaven." 
See  also  2  Cor.  xi.  16,  18,  23;  1  Pet.  iii.  16. 

4.  That  we  must  endeavour  to  preserve  our  neighbour's  good 
name.     Tit.  iii.  2.—"  Speak  evil  of  no  man."     See  also  Ps.  ci.  5. 

5.  That  we  are  required  in  a  special  manner  to  speak  truth  in 
witness  bearing.  Prov.  xiv.  5. — "  A  faithful  witness  will  not 
lie;  but  a  false  witness  will  utter  lies." 

EXPLANATION. 

Obs.  263. — The  Ninth  Commandment  requireth  the  main 
taining  and  promoting  of  truth  among  men. 

We  must  maintain  and  promote  the  truth  in  the  following 
ways : — 

1.  By  speaking  nothing  but  the  truth,  as  we  think,  and  as 
things  really  are ;  for  it  is  impossible  to  speak  the  truth  indeed, 
if  there  is  not  an  agreement  between  the  tongue  and  the  heart.  ■->— 
Ps.  xv.  2;  2  Thess.  ii.  11,  &c. 

2.  By  declaring  that  which  is  true  on  every  proper  occasion.  — 
Zech.  viii.  16,  19. 

3.  By  bearing  witness,  when  necessary,  in  judicature ;  and 
freely,  plainly,  fully,  sincerely,  and  unbiassedly  declaring  tne 
truth,  and  nothing  but  the  truth. — Jer.  iv.  2;  Prov.  xix.  5;  1 


NINTH  COMMANDMENT — DUTIES  REQUIRED.  243 

Sam.  xix.  4,  &c;  2  Sam.  xiv.  18,  &c;  2  Chron.  xix.  9;  Josh, 
vii.  19. 

Obs.  264. — The  Ninth  Commandment  requireth  the  maintain- 
ing and  promoting  of  our  own  good  name. 

We  must  maintain  and  promote  our  own  good  name  in  the 
following  ways : — 

1.  By  taking  hold  of  God's  covenant  of  grace,  that  we  may 
have  his  new  name  put  upon  us,  and  his  honour  engaged  in  sup- 
port of  our  character. — Isa.  lvi.  5,  and  lxii.  4,  12. 

2.  By  entertaining  o'nly  such  thoughts  as  are  honourable  to 
truth,  and  to  our  character. — Phil.  iv.  8. 

3.  By  speaking  nothing  of  ourselves  but  what  is  real  truth, 
either  in  praise  or  dispraise;  and  that  only  when  we  are  duly 
called  to  it. — Prov.  xxvii.  2,  xxv.  14,  and  xxvi.  16.  Connected 
with  this  is  a  prudent  concealing  of  our  secret  sins  and  infirmities, 
which  we  have  no  Divine  call  to  confess  to  men. — Prov.  xxv.  9, 
&c.  In  connection  with  this  also,  we  are  meekly  to  defend  our 
character  when  it  is  unjustly  attacked. — John  v.,  vii.,  viii.,  and 
x.;  Acts  xxii.,  xxiv.,  and  xxvi. 

4.  By  avoiding  every  thing  sinful  or  imprudent  in  our  beha- 
viour, and  all  appearances  of  it ;  and  by  constantly  following 
every  thing  good  and  answerable  to  our  station. — Eccl.  x.  1; 
1  Thess.  v.  22;  Phil.  iv.  8 ;  2  Pet.  i.  4,  &c. 

Obs.  265. — The  Ninth  Commandment  requireth  the  maintain- 
ing and  promoting  of  our  neighbours  good  name. 

We  must  maintain  and  promote  the  good  name  of  our  neigh- 
bour in  'the  following  ways : — 

1.  By  an  earnest  desire  to  have  him  vested  with  the  honourable 
character  of  a  friend  and  a  child  of  God. — James  v.  20;  Rom. 
x.  1 ;  1  Pet.  iv.  8. 

2.  By  charitably  esteeming  him. — Rom.  xii.  10 ;  Phil.  ii.  3. 

3.  By  kindly  covering  his  infirmities. — James  v.  20 ;  1  Pet. 
iv.  8. 

4.  By  readily  acknowledging  his  gifts  and  graces,  and  good 
behaviour. — Coi.  iv.  12;  Phil.  ii.  19,  &c. ;  1  Cor.  i.  4,  &c. 

5.  By  defending  his  character  when  it  is  unjustly  attacked.— 
1  Sam.  xxii.  14. 

6.  By  readily  receiving  a  good  report  concerning  him,  and  by 
being  averse  to  hear  what  tends  to  his  dishonour. — 1  Cor.  xiii.  6, 
&c. ;  Ps.  xv.  3;  1  Sam.  xxii.  14,  15. 

7.  By  earnestly  discouraging  talebearers,  backbiters,  and  slan- 
derers; and  by  endeavouring  to  bring  them  to#due  disgrace  and 
punishment. — Ps.  ci.  5 ;  Prov.  xxv.  23 ;  2  Cor.  xii.  20. 

8.  By  watching  over  our  neighbour,  from  true  love  to  him ; 
and  by  proper  advice,  warning,  and  reproof. — Lev.  xix.  16,  &c; 
Matt,  xviii.  15,  &c. ;  1  Thess.  v.  14 ;  2  Thess.  iii.  14. 


244  NINTH  COMMANDMENT — SINS  FORBIDDEN. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  they  who  do  not  love  the 
truth  are  not  yet  born  again.  2.  That  the  truth  is  worthy  to  he 
told.  3.  That  all  liars  and  dissemblers  are  hateful  to  God.  4. 
The  value  of  a  good  name. 

Sins  Forbidden. 

^.  78. — S2Ei)at  ta  forfctufcen  in  tijeNmtlj  CDommantmtent? 

The  Ninth  Commandment  forbiddeth  whatsoever  is 
prejudicial  to  truth,  or  injurious  to  our  own  or  our 
neighbour's  good  name. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — ■ 

1.  That  we  are  forbidden  to  do  any  thing  which  is  prejudicial 
to  truth.  Eph.  iv.  25. — "  Putting  away  lying,  speak  every  man 
truth  with  his  neighbour."     See  also  Col.  iii.  9;  Rom.  iii.  13. 

2.  That  we  are  forbidden  to  do  any  thing  which  is  injurious  to 
our  own  good  name.  Job  xxvii.  6. — "  My  righteousness  I  hold 
fast,  and  will  not  let  it  go ;  my  heart  shall  not  reproach  me  so 
long  as  I  live."     See  also  ver.  5. 

3.  That  we  are  forbidden  to  do  any  thing  which  may  be  in- 
jurious to  our  neighbour's  good  name.  Exod.  xxiii.  1. — "  Thou 
shalt  not  raise  (margin,  receive)  a  false  report:  put  not  thine 
hand  with  the  wicked  to  be  an  unrighteous  witness." 

EXPLANATION. 

Obs.  266. — The  Ninth  Commandment  forbiddeth  whatever  is 
prejudicial  to  truth. 

1.  In  judicial  processes,  this  commandment  is  violated  in  the 
following  respects : — 

(1.)  The  pursuer  is  guilty  of  a  breach  of  truth,  when  he  makes 
an  unjust  demand  upon  the  defender ;  or  when  he  lays  to  his 
charge  things  which  he  knows  not,  or  of  which  he  believes  him 
to  be  innocent;  or  when  he  suborneth  false  witnesses. — Acta 
xxiv.  5,  and  xxv.  7 ;  Luke  xix.  8 ;  Acts  vi.  13. 

(2.)  The  defender  is  guilty  of  this  sin,  when  he  denies  a  charge 
which  is  just,  when  called  to  make  confession;  or  when  he  makes 
use  of  artful  evasions,  by  which  the  pursuer  or  complainer  is  put 
to  unnecessary  trouble  and  expense  in  obtaining  justice.. — Pro  v. 
xxviii.  13. 

(3.)  Witnesses  are  guilty  of  this  sin,  not  only  when  they  bear 
testimony  to  a  downright  falsehood,  but  also  when  they  deny  or 
keep  back  any  part  of  the  truth,  which  is  the  highway  to  prevent 
justice  from  being  executed. — Prov.  xix.  5,  9,  and  xxv.  lo ;  Mai. 
iii.  5 ;  Deut.  xix.  15. 

(4.)  Advocates  are  guilty  of  this  sin,  when  they  undertake  to 


NINTH  COMMANDMENT — SINS  FORBIDDEN.  245 

plead  or  to  maintain  a  bad  cause ;  considering  it  as  a  part  of  their 
profession  to  defend  what  is  wrong,  as  well  as  what  is  just  and 
right. — Acts  xxiv.  2. 

(5.)  Judgep  are  guilty  of  this  sin,  when  they  pronounce  a  rash, 
partial,  and  unjust  sentence;  thereby  perverting  justice,  justifying 
the  wicked,  and  condemning  the  righteous ;  which  is  abominable, 
— Matt,  xxvii.  24,  &c. ;  Mic.  vii.  3;  Isa.  lix.  13,  &c;  which  last 
passage  is  troo  often  verified  in  the  present  day. 

2.  In  extrajudicial  cases,  or  in  common  life,  this  command- 
ment is  violated  in  the  following  ways : — 

(1.)  By  unfaithfulness, — paying  no  due  regard  to  promises, 
rashly  making  them,  or  entering  into  stations  and  relations  which 
imply  them ;  and  want  of  due  concern  to  remember  and  fulfil 
them. — Rom.  i.  31;  2  Tim.  iii.  3;  Jer.  ix.  3,  &c. ;  Hos.  iv.  1. 

(2.)  By  undue  silence, — when  iniquity  requires  either  that  we 
should  reprove  it  ourselves,  or  complain  of  it  to  rulers. — Lev.  v. 
1,  and  xix.  17;  Deut.  xiii.  6,  &c. ;  Mark  viii.  38;  Eph.  v.  7; 
Matt,  xviii.  15. 

(3.)  By  speaking  the  truth  unseasonably  or  maliciously,  or 
perverting  it  to  a  wrong  meaning.  —  Prov.  xxix.  11;  1  Sam. 
xxii.  8,  &c. ;  Ps.  Iii.  2,  &c. ;  Matt.  xxvi.  60,  &c. 

(4.)  By  equivocation,  or  using  words  of  a  double  signification, 
in  a  sense  different  from  that  in  which  we  expect  another  will 
understand  them ;  and  by  mental  reservation,  or  concealing  some 
words  in  our  own  mind,  which  give  our  expressions  a  meaning 
different  from  that  which  they  appear  to  have. — Gen.  xx.  2,  12, 
and  xxvi.  6,  7. 

(5.)  By  hypocrisy  or  dissimulation, — that  is,  by  appearing  to 
be  or  to  do  what  we  neither  are  nor  do. — Matt,  xxiii. ;  Isa.  xxix. 
13;  2  Tim.  iii.  5;  Tit.  i.  16.  Connected  with  this  is  forgery  of 
all  kinds,  counterfeiting  of  money,  forging  writs,  &c. ;  and  every 
thing  which  is  opposed  to  the  truth,  and  which  tends  to  the 'in- 
jury of  society. — Ps.  cxix.  69. 

(6.)  By  simple  falsehood,  or  uttering  that  which  is  really  false, 
although  we  ourselves  believe  it  to  be  true. — Zech.  viii.  16,  19. 

(7.)  By  rash  judging,  or  affirming  and  denying  without  proper 
certainty. — 1  Cor.  xiii.  6. 

(8.)  By  gross  lying,  or  uttering  what  we  know  to  be  false  with 
an  intention  to  deceive  our  neighbour. — Hos.  iv.  2 ;  Jer.  ix.  3, 
&c. ;  Isa.  lix.  18;  1  Kings  xiii.  18;  Gen.  iii.  4,  &c;  Eph.  iv. 
25.  Of  this  there  are  many  kinds;  such  as  lying  for  jest, — Hos. 
vii.  8 ;  lying  for  profit, — 2  Kings  v.  22,  &c. ;  Rom.  iii.  8 ;  lying 
for  concealment  of  guilt, — Gen.  xviii.  15 ;  Acts  v.  3,  &c. ;  lying 
for  preventing  danger, — Gen.  xii.  11,  xx.  2,  and  xxvi.  7;  Mark 
*iv.  68,  &c. ;  lying  for  the  purpose  of  doing  mischief, — Prov.  vi. 
l6,  &c. ;  Acts  vi.  11,  &c,  and  xxiv.  5;  and  lying  from  custom 
or  rashness, — 2  Sam.  xiii.  30.  All  these  kinds  of  lying  are  highly 
sinful. 

X2         4 


246  NINTH  COMMANDMENT — SINS  FORBIDDEN. 

Obs.  267. — The  Ninth  Commandment  forbiddeth  whatever  is 
injurious  to  our  own  good  name. 

Our  own  reputation  may  be  injured  in  the  following  ways  \-r- 

1.  In  our  heart — by  thinking  too  highly  or  too  meanly  of  our- 
selves, reckoning  ourselves  less  indebted  to  God  for  his  gifts  and 
graces  than  we  really  are.— Exod.  iv.  10,  &c. ;  Prov.  xxv.  14, 
and  xxvi.  12,  16. 

2.  In  our  words — by  unjustly,  or  at  least  unseasonably,  accus- 
ing ourselves  of  a  variety  of  miscarriages  and  faults,  when  we 
have  no  due  call  in  providence  for  so  doing, — Prov.  xxv.  9,  &c. ; 
Job  xxvii.  5,  6;  or  by  denying  truth,  or  affirming  falsehood  in 
our  own  favour. — Prov.  xxviii.  13;  2  Kings  v.  25 ;  Acts  v.  8. 

3.  In  our  conduct — by  doing  what  is  sinful  in  itself,  or  even 
imprudent, — 1  Sam.  ii.  24;  or  by  joining  ourselves  with  in- 
famous company, — Prov.  v.  8,  9 ;  or  by  thrusting  ourselves  into 
stations  and  circumstances  in  life,  in  which  we  cannot  conduct 
ourselves  to  our  own  honour,  and  to  the  honour  of  God. — 2  Kings 
viii.  13. 

Obs.  268. — The  Ninth  Commandment  forbiddeth  whatever  is 
injurious  to  the  good  name  of  others. 

We  may  injure  our  neighbour's  reputation  in  the  following 
ways : — 

1.  In  our  heart — by  evil  surmisings, — 1  Tim.  vi.  4;  by  un- 
charitable and  rash  judging, — Matt.  vii.  1,  &c. ;  1  Cor.  xiii.  7; 
by  making  ourselves  a  standard  for  judging  others, — Rom.  xiv. 
3,  10;  by  judging  their  conscience,  state,  or  intentions,  as  if  we 
were  in  God's  place, — Rom.  xiv.  4 ;  by  misinterpreting  their 
purposes,  words,  or  actions, — Rom.  iii.  8 ;  by  secret  contempt  of 
them, — 2  Sam.  vi.  16;  Luke  xviii.  9,  &c;  by  envying  their  just 
fame, — Matt.  xxi.  15 ;  by  taking  pleasure  in  their  disgrace, — Jer. 
xlviii.  27;  or  by  fond  admiration  of  them, — Jude  16. 

2.  In  our  speech — by  speaking  truth  in  order  to  dishonour  them, 
— Luke  xv.  2;  Mark  vi.  3;  by  unnecessarily  divulging  their  in- 
firmities,— Gen.  ix.  22;  by  aggravating  their  real  faults, — Matt, 
vii.  3,  &c. ;  by  reviving  the  infamy  of  former  faults  of  which  they 
had  repented,  and  which  had  been  forgotten, — 2  Sam.  xvi.  7 ;  by 
betraying  their  secrets, — Prov.  xvii.  9 ;  2  Tim.  iii.  4 ;  by  endea- 
vouring to  wound  their  reputation, — Ezra  iv.  12,  &c. ;  Matt.  xii. 
22,  &c. ;  by  raising,  spreading,  or  receiving  false  reports-  concern- 
ing them, — Exod.  xxiii.  1 ;  Neh.  vi.  6;  Jer.  xviii.  18;  by  falsely 
slandering  them, — Ps.  1.  20;  by  false  or  malicious  accusation  of 
them  to  rulers, — Acts  xxiv.  5 ;  Jer.  xxxviii.  4 ;  by  backbiting  or 
wounding  their  character  in  their  absence, — Rom.  i.  29 ;  2  Cor. 
xii.  20;  by  tale-bearing  between  different  families, — Lev.  xix. 
16 ;  2  Thess.  iii.  11 ;  by  encouraging  tale-bearers,  or  by  not  bring- 
ing them  to  due  punishment, — Prov.  xxix.  12;  by  scornful  deri- 
sion,— Gaf.  iv.  29;   Heb.  iv.  36;   by  reviling  and  calling  bad 


TENTH  COMMANDMENT — DUTIES  REQUIRED.  247 

names, — Matt.  v.  22 ;  or  by  passionate  railing  and  brawling, — 
Ps.  lii.  2,  and  lxiv.  3,  &c. ;  Jude  10. 

3.  In  our  conduct — by  suspicious  or  contemptuous  gestures, — - 
Ps.  xxii.  7;  Prov.  vi.  12,  13;  by  turning  our  back  upon  others 
without  sufficient  ground, — Gal.  ii.  12;  by  neglecting  to  warn 
them,  or  prevent  them  from  doing  what  is  sinful  or  imprudent, 
and  by  advice,  encouragement,  or  example,  drawing  them  into  it, 
to  the  injury  of  their  character, — 1  Sam.  ii.  13,  and  iii.  13;  Ezek. 
xxxiii.  6,  &c. 

Obs.  269. — The  Ninth  Commandment  forbids  whatever  tends 
to  injure  truth,  or  the  reputation  of  ourselves  or  of  others. 

Here  the  following  things  may  be  enumerated  : — 1.  Excessive 
readiness  to  speak  in  company,  by  which  we  manifest  ihe  pride 
and  vanity  of  our  heart,  and  show  ourselves  fools. — Eccl.  v.  3, 
and  x.  14;  Prov.  x.  19.  2.  Idle  talk,  which  has  no  tendency  to 
promote  any  good  end,  either  civil  or  religious. — Matt.  xii.  36; 
Eph.  v.  4.  3.  Inordinate  jesting. — Eph.  v.  4.  4.  Flattery,  which 
includes  much  baseness,  falsehood,  deceit,  and  treachery  in  the 
giver,  and  marks  much  baseness  and  self-conceit  in  the  receiver. 
Bee  Ps.  xii.  3,  xxxvi.  3,  and  Acts  xii.  22,  23,  which  is  one  in- 
stance of  the  basest  flattery. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  truth  ought  to  be  sacred 
in  every  circumstance  of  life.  2.  That  God  is  $,  God  of  truth. 
3.  The  danger  of  lying.  4.  The  necessity  of  watching  over  our 
tongue.  5.  The  necessity  of  wisdom  from  above,  and  of  much 
prayer. 

DIV.  6. — THE  TENTH  COMMANDMENT. 

<g.  79.— -TOuf)  te  tf)e  ftentf)  ©ommanUment  ? 

The  Tenth  Commandment  is,  "  Thou  shalt  not  covet 
thy  neighbour's  house,  thou  shalt  not  covet  thy  neigh- 
bour's wife,  nor  his  man-servant,  nor  his  maid-servant, 
nor  his  ox,  nor  his  ass,  nor  any  thing  that  is  thy  neigh- 
bour's." 

Exod.  xx.  17;  Dent.  v.  21. 

Duties  Required. 
<3fc.  80 — WfyzX  ts  require*!  in  ttje  &eutf)  <£ommatt&tnent  ? 

The  Tenth  Commandment  requireth  full  contentment 
*vith  our  own  condition,  with  a  right  and  charitable 
frame  qf  spirit  toward  our  neighbour,  and  all  that  is 
his. 


248  TENTH  COMMANDMENT — DUTIES  REQUIRED. 

ANALYSIS  AND  PROOFS. 
We  are  here  taught, — 

1.  That  we  are  required  to  be  contented  with  our  condition  in 
life.  Heb.  xiii.  5. — "  Let  your  conversation  be  without  covetous- 
ness,  and  be  content  with  such  things  as  ye  have." 

2.  That  we  are  required  to  cultivate  a  right  and  charitable 
disposition  towards  the  person  of  our  neighbour.  Rom.  xii.  15. 
— "  Rejoice  with  them  that  do  rejoice,  and  weep  with  them  that 
weep." 

3.  That  we  are  required  to  cultivate  a  right  disposition  towards 
the  property  of  our  neighbour.  Luke  xii.  15. — "  Take  heed,  and 
beware  of  covetousness."    See  also  1  Cor.  xiii.  4. 

EXPLANATION. 

Obs.  270. — The  Tenth  Commandment  requireth  full  content- 
ment with  our  condition  in  life. 

The  full  contentment  which  this  commandment  requires  with 
respect  to  that  condition  in  which  Providence  hath  placed  us,  in- 
cludes the  following  things  : — 

1.  A  hearty  reconcilement  to  the  will  of  God,  as  the  only  and 
universal  standard  for  regulating  our  lot,  both  in  its  form  and 
degree. — Ps.  xlvii.  4. 

2.  An  absolute  resignation  and  entire  submission  to  the  will  of 
God,  as  wise  and  holy,  and  just  and  good,  and  gracious  in  all  his 
providential  disposals  of  us,  or  of  any  thing  belonging  to  us. — 
Matt.  xvi.  24;  Phil.  iv.  11, 12. 

3.  An  inward  calmness  under  his  denial  of  outward  comforts, 
and  a  satisfaction  in  our  lot,  as  good — as  the  best  for  us. — Hab. 
iii.  17,  18;  2  Sam.  xv.  25,  26,  and  xvi.  10,  &c. 

Besides  those  things  just  mentioned,  this  commandment  also 
requires  a  due  weanedness  of  affection  from  every  created  enjoy- 
ment ;  because,  if  we  set  our  heart  immoderately  on  what  we  at 
present  enjoy,  we  are  guilty  of  a  kind  of  covetousness.  And  here 
we  may  observe  the  following  things: — 1.  Our  hearts  must  be 
habitually  indifferent  towards  created  enjoyments. — Luke  xiv. 
26;  Ps.  cxxxi.  1,  &c.  2.  We  must  expect  nothing  from  them 
but  what  God  puts  in  them. — Isa.  xvii.  10,  and  lvii.  10.  3.  We 
must  derive  all  our  comfort  from  God  himself,  in  the  midst  of 
plenty,  as  well  as  in  poverty. — Ps.  xviii.  46;  1  Sam.  ii.  1,  &c; 
Ps.  cxlii.  4,  5 ;  Hab.  iii.  17,  18.  4.  We  must  use  all  created  en- 
joyments as  fading  and  transitory,  and  mortify  every  degree  of 
lustful  desire  after  them. — 1  Sam.  xiv.  32;  1  Cor.  vii.  29,  &c. 

In  order  that  this  full  contentment  with  our  lot,  which  so  much 
glorifies  God,  and  prevents  sin  in  thought,  and  word,  and  action, 
may  be  obtained,  the  following  things  are  necessary:  —  1.  We 
must  receive  a  God  in  Christ,  as  our  God,  as  he  is  offered  in  the 
gospel,  as  the  source  and  sum  of  all  that  good  which  is  to  be 
found  in  the  creatures. — Ps.  xxiii.,  lxxiii.  23-26,  and  lxxxi.  8, 


.      TENTH  COMMANDMENT — DUTIES  REQUIRED.  249 

&c.  We  must  believe  that  God,  as  the  new  covenant  God  of  his 
people,  and  as  their  friend  and  father,  is  the  maker,  manager, 
and  disposer  of  all  things.  Job  xxxiv.  33;  Isa.  xlvi.  3,  4,  and 
lii.  7;  Matt.  vi.  30. 

When  this  state  of  contentment  is  attained,  it  may  be  strength- 
ened and  promoted  by  considering  these  things : — 1.  That  we 
ourselves  are  dependent  on  God's  mere  grace  and  bounty. — Gen. 
xxxii.  10;  Isa.  lxiii.  7;  Ps.  xxxv.  6,  7.  2.  That  the  wants  and 
afflictions  of  our  own  outward  lot  are  likely  to  be  its  most  useful 
part  to  our  precious  souls. — 2  Cor.  iv.  17;  Ps.  cxix.  67,  71;  Mic. 
vii.  14;  Rev.  iii.  19;  Heb.  xiii.  5,  &c.  3.  That  worldly  enjoy- 
ments are  always  very  empty,  and  often  very  hurtful. — Prov.  xxiii. 
5 ;  Deut.  xxxii.  15 ;  Hos.  xiii.  6,  and  the  whole  Book  of  Eccle- 
siastes.  4.  That  our  temptations,  burdens,  services,  and  final 
account,  are  proportioned  to  our  enjoyments. — Matt.  xxv.  14,  &c. ; 
Luke  xix.  lz,  &c,  and  xii.  47,  48.  5.  That  the  more  we  enjoy 
in  this  world,  the  more  dangerous  is  our  situation. — Mark  x.  23. 
6.  That  Jesus  Christ  has  marked  our  way  through  every  trouble, 
and  attends  us  to  bear,  and  to  carry,  and  to  deliver  us. — Isa.  xlvi. 
3,  4,  and  lxiii.  9.  7.  That  death  and  eternity,  in  which  earthly 
enjoyments  can  do  us  no  service  whatever,  and  in  which  we  shall 
reap  the  happy  fruits  of  our  troubles,  are  at  hand. — John  xvi.  33; 
Acts  xiv.  22;  Matt.  xix.  29;  Rom.  viii.  17,  18;  2  Cor.  iv.  17,  &c. 

It  may  here  be  remarked,  that  if  we  have  a  view  to  legal  per- 
fection, it  is  utterly  impossible,  in  this  life,  to  attain  to  that  full 
contentment  which  this  commandment  requires.  This  is  no 
more  possible  in  our  present  fallen  state,  than  obedience  to  any 
other  Divine  commandment.  Perfection  in  any  grace  whatever 
is  not  to  be  looked  for  here.  The  perfection,  however,  may  be 
full  as  to  its  parts,  although  not  so  in  degree.  See  Phil.  iv.  11. 
And  although  it  is  difficult  to  attain  the  contentment  here  re- 
quired, yet,  being  a  duty,  we  ought  to  seek  after  it ;  for  by  it 
God  is  highly  honoured,  and  the  peace  of  the  soul  is  greatly  pro- 
moted. 

Obs.  271. — Tlie  Tenth  Commandment  requireth  a  right  and 
charitable  frame  of  spirit  towards  our  neighbour  and  all  that 
is  his. 

This  right  and  charitable  disposition  towards  the  person  and 
property  of  our  neighbour,  may  include  the  fqll  owing  things : — 

1.  A  hearty  love  to  his  person  for  the  sake  of  God  his  maker. 
— Rom.  xiii.  9,  &c. 

2.  A  kind  regard  to  his  property  for  his  own  sake,  but  chiefly 
for  the  sake  of  God. — Deut.  xxii.  1. 

3.  An  earnest  desire  for,  and  a  cordial  delight  in,  his  welfare, 
both  temporal,  and  spiritual,  and  eternal. — Rom.  xii.  15;  Heb. 
xiii.  3;  Ps.  xxxv.  13,  &c. ;  Rom.  xii.  30,  &c. 

It  must,  however,  be  remembered,  that  this  right  and  chari- 


250  TENTH  COMMANDMENT — SINS  FORBIDDEN.        • 

table  disposition  cannot  be  attained  without  faith ;  nor  can  our 
duty  in  this  respect  be  performed,  if  the  affections  are  not  in- 
fluenced by  grace ;  which  alone  will  sway  and  determine  us  to 
{>romote  and  to  rejoice  in  our  neighbour's  welfare,  in  whatever 
ight  we  view  it. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  we  should  be  moderate 
in  all  our  enjoyments.  2.  That  we  receive  all  our  comforts  from 
God.  3.  That  all  things  are  at  the  disposal  of  God,  the  righteous 
governor  of  the  universe.  4.  That  God  is  not  unjust,  although 
all  are  not  equal.  5.  That  we  ought  to  avoid  anxious  care,  which 
is  unprofitable.     6.  That  there  is  enough  in  God  for  all. 

Sins  Forbidden. 

<&.  81.—  Wlfat  i*  forbt&ton  m  tfje  &ntti)  <£omntan  foment  ? 

The  Tenth  Commandment  forbiddeth  all  discontent- 
ment with  our  own  estate,  envying  or  grieving  at 
the  good  of  our  neighbour,  and  all  inordinate  motions 
and  affections  to  any  thing  that  is  his. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  we  are  forbidden  to  be  discontented  with  our  condition 
in  life.  1  Cor.  x.  10. — "  Neither  murmur  ye  as  some  of  them 
also  murmured,  and  were  destroyed  of  the  destroyer." 

2.  That  we  are  forbidden  to  be  envious  at  the  good  of  others. 
Gal.  v.  26. — "  Let  us  not  be  desirous  of  vain-glory — envying  one 
another." 

3.  That  we  are  forbidden  to  grieve  at  the  good  of  others. 
James  v.  9. — w  Grudge  not  one  against  another." 

4.  That  we  are  forbidden  to  indulge  inordinate  motions  or 
affections  towards  any  thing  that  belongs  to  our  neighbour.  Col. 
iii.  5. — "  Mortify,  therefore,  your  members  which  are  upon  the 
earth;  inordinate  affection,  evil  concupiscence,  and  covetousness, 
which  is  idolatry." 

EXPLANATION. 

Obs.  272. — The  Tenth  Commandment  forbiddeth  all  discon- 
tentment with  our  condition  in  life. 

Discontentment  with  the  condition  in  which  Providence  hath 
placed  us,  includes  the  following  things  : — 1.  Inward  rebellion 
against  God's  providential  will. — Hos.  iv.  16.  2.  Fretfulness  or 
grief  at  the  disposal  of  our  lot. — 1  Kings  xxi.  4.  3.  Inward  dis- 
pleasure against  that  condition  which  God.  has  allotted  us. — Job 
xviii.  4;  Jonah  iv.  4.  Inward  blasphemy  against  God,  as  if  he 
had  been  guilty  of  injustice  or  cruelty  in  ordering  our  lot. — Job 
ix.  17,  18,  x.  16,  and  xxx.  21;  Mai.  iii.  13,  &c. 


TENTH  COMMANDMENT— SINS  FORBIDDEN.  251 

The  aggravations  of  this  sin  of  discontentment  are  these : — 1. 
It  argues  an  unwillingness  to  be  at  the  disposal  of  God, — which 
is  to  oppose  our.  own  comforts,  both  here  and  hereafter. — Gen. 
xxx.  1,  and  xlii.  36.  2.  It  argues  that  we  deem  ourselves  more 
competent  judges  of  what  is  best  for  us,  than  God  himself. — 1. 
Kings  i.  5.  3.  This  sin  must  be  very  heinous,  inasmuch  as  it 
unfits  for  glorifying  God  in  this  world,  and  also  for  duty  to  all 
around  us. — Esth.  v.  11,  &c.  4.  This  sin  has  many  of  the  most 
forbidding  sins  in  its  train :  such  as  blasphemy  against  God ; 
atheism, — 1  Sam.  xxviii.;  murder, — 1  Kings  xxi.  4,  &c;  Esth. 
iii.;  suicide, — 2  Sam.  xvii.  23;  and  even  death  and  hell  fol- 
low it. 

This  sin  of  discontentment  with  our  condition  arises  from 
want  of  faith  in  the  Divine  procedure — from  not  viewing  God  as 
a  God  of  faithfulness. 

Some  of  the  remedies  which  ought  to  be  used,  in  order  that 
this  dangerous  disease  may  be  healed,  are  the  following: — 1. 
The  only  sovereign  remedy  is,  to  take  God  as  our  portion  ami  as 
our  reconciled  God  and  Father  in  Christ,  and  to  give  Christ  the 
chief  place  in  our  hearts. — Ps.  lxxiii.  25,  26,  and  I.xxvi.  4.  2. 
We  must  take  a  view  of  our  mercies  amidst  all  our  miseries. 
3.  Gratitude  to  God  for  all  his  mercies,  and  a  sense  of  our  un- 
worthiness  of  the  least  of  them,  tend  much  to  curb  this  spirit 
which  possesses  so  many,  and  by  which  they  torment  themselves 
and  all  around  them.  4.  As  the  discontented  cannot  be  emi- 
nently holy  while  this  spirit  reigns  in  them,  it  is  neeessary  that 
it  be  checked  by  faith  and  repentance. 

Obs.  273. — The  Tenth  Commandment  forhiddeik  all  envying 
or  grieving  at  the  good  of  our  neighbour. 

By  envying  or  grieving  at  the  good  of  our  neighbour,  we  are 
to  understand  a  repining  or  grudging  at  his  prosperous  circum- 
stances, or  any  superior  privilege  which  he  possesses  above  our- 
selves. The  advantages  which  he  may  have  over  us,  and  which 
may  excite  repining,  envying,  and  grieving  or  grudging,  are  such 
as  these : — gifts,  graces,  relations,  wealth,  honour,  pleasure,  &c. 
But  to  such  as  acknowledge  an  overruling  Providence,  these 
tilings  will  be  no  occasion  to  sin. 

W  e  may  here  remark,  that  covetousness,  the  sin  here  forbid- 
den, is  an  excessive  thirst  after  what  we  have  not,  and  what  God 
in  his  providence  does  not  see  meet  that  we  should  possess  :  and 
this  thirst  is  so  great  that  it  cannot  be  satisfied.  See  Prov.  i.  19. 
Its  nature  may  be  thus  briefly  described: — 1.  It  is  diametrically 
opposite  to  that  spirit  of  love  which  we  ought  to  manifest  to  our 
neighbour.  2.  It  is  a  fostering  of  pride,  to  allow  the  desires  to 
go  out  after  what  belongs  to  our  neighbour.  3.  It  is  a  continual 
enemy  to  one's  peace. — Gen.  xxxvii. ;  Isa.  iii.  16.  4.  This  dis- 
position will  restrain  all  in  whom  it  dwells  from  aiding  their 


252  TENTH  COMMANDMENT — SINS  FORBIDDEN. 

neighbour  in  any  respect,  and  thus  they  cannot  love  their  neigh- 
bour as  themselves. 

Obs.  274. — The  Tenth  Commandment  forbiddeth  all  the  inor- 
dinate motions  or  affections  which  may  be  in  the  soul. 

By  the  inordinate  motions  or  affections,  which  are  the  source 
or  spring  of  covetousness,  we  are  to  understand  not  only  every 
unlawful  purpose,  intention,  or  desire,  which  is  actually  formed 
in  the  heart,  but  even  the  first  motions  or  risings  of  corruption  in 
the  soul,  which  appear  there  before  there  is  any  actual  commis- 
sion of  the  sin  here  forbidden.     See  Col.  iii.  5. 

This  commandment,  then,  forbids  the  following  things : — 
"1.  Covetousness  of  created  enjoyments,  in  inordinate  lusting 
after  the  things  which  we  ourselves  possess.  (1.)  In  respect  of 
having  the  heart  immoderately  set  upon  them. — Luke  xii.  21, 
and  xiv.  18-20,  26.  (2.)  In  respect  of  desiring  them  for  them- 
selves, or  for  a  wrong  end. — James  iv.  3.  (3.)  In  respect  of 
using  them  with  too  much  avidity,  without  regard  to  necessity  or 
experience,  as  if  we  were  under  their  power. — 1  Cor.  vi.  12; 

1  Sam.  xiv.  32.  (4.)  In  respect  of  using  them  to  the  hurt  of  our 
souls,  and  to  the  dishonour  of  God. — 1  Cor.  x.  31. 

2.  Covetousness  of  created  enjoyments,  in  inordinate  lusting 
after  the  things  which  belong  to  our  neighbour.  (1.)  In  respect 
of  desiring  what  God  hath  put  out  of  our  power.— '- Josh.  vii.  21 ; 

2  Sam.  xxiii.  15.  (2.)  In  respect  of  desiring  that  which  is  at- 
tainable by  lawful  means,  by  such  as  are  unlawful,  or  for  an 
unlawful  end. — James  v.  3;  Jer.  xvii.  11.  (3.)  In  respect  of 
desiring  it  so  violently  as  to  disturb  our  mind  until  we  enjoy  it, 
and  render  us  fretful  if  we  must  want  it. — Gen.  xxx.  1. 

This  commandment  also  forbids  the  corrupt  frame  of  our 
fallen  nature,  from  which  all  sinful  lustings  proceed.  1.  As 
existing  in  the  heart,  but  not  consented  to. — Rom.  vii.  The 
principle  or  habit  from  which  sinful  actions  proceed,  is  doubtless 
here  forbidden,  as  well  as  the  actions  themselves  which  proceed 
from  such  corruption;  for  the  law  hath  for  its  province  the 
thoughts  of  the  heart,  as  well  as  the  actions  of  the  life.  2.  As 
consented  to  in  itself,  but  not  in  the  execution  of  its  desires. — • 
Matt.  v.  28  ;  Eccl.  vi.  9.  3.  As  conceiving,  contriving,  and 
bringing  forth  actual  sin,  in  thought,  word,  and  deed. — Matt.  xv. 
19,  20;  James  i.  15.  4.  As  having  brought  forth  continued  acts 
of  wickedness  to  the  very  point  of  execution. — 1  Sam.  xiv.  24, 
&c,  and  xxiii.  26;  Esth.  iii.,  v.,  and  vi.;  Isa.  xxxvii. ;  Acts 
xvi.  27,  and  xxi.  31,  32. 

We  may  here  remark,  that  in  Scripture  lusts  are  variously 
denominated.  1.  They  are  called  deceitful  lusts, — Eph.  iv.  22 ; 
because,  although  they  appear  to  be  dormant,  they  are  always 
waiting  an  opportunity.  2.  They  are  called  hurtful  lusts, — 
1  Tim.  vi.  9;  because  they  are  exceedingly  dangerous,  seeking 


man's  inability  to  keep  the  law.  253 

always  to  destroy.  3.  They  are  called  worldly  lusts, — Tit.  ii.  12 ; 
because  they  are  not  of  God,  but  of  the  world,  and  of  the  devil, 
the  god  of  this  world.  4.  They  are  called  former  lusts, — 1  Pet. 
i.  14;  because  they  reign  in  every  natural  man  without  control. 

5.  They  are  said  to  war  against  the  soul, — 1  Pet.  ii.  11 ;  because 
they  all  conspire  to  destroy  the  whole  man.  6.  They  are  said  to 
war  in  our  members, — James  iv.  1 ;  because  they  are  not  har- 
monious among  themselves,  but  like  those  who  compose  an  army, 
who  may  join  together  to  destroy  an  enemy,  although  they  are  not 
harmonious  among  themselves. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  duty  of  resignation  to  the 
Divine  will.  2.  That  we  ought  to  love  our  neighbour  as  our- 
selves. 3.  That,  as  the  world  is  fading,  we  ought  to  set  our 
affections  on  things  above.  4.  That  the  soul  is  more  valuable 
than  all  earthly  things.  5.  The  necessity  of  the  blood  of  Christ 
to  cleanse  from  original  sin,  which  is  the  spring  of  all  actual  sin. 

6.  That  sin  is  still  in  the  best,  and  will  continue  to  be  until  death. 

7.  The  necessity  of  the  application  of  Jesus  Christ  by  faith. 


CHAPTER  II. 

SPECIAL  DUTIES  WHICH  GOD  REQUIRES  OF  MAN  UNDER 
THE  GOSPEL  DISPENSATION. 

INTRODUCTION— SHOWING  MAN'S  INABILITY  TO  KEEP  THE  MORAL  LAW 
— THAT  THERE  ARE  VARIOUS  DEGREES  OF  GUILT  IN  BREAKING  IT — 
AND  THE  DESERT  OF  EVERY  TRANSGRESSION  OF  IT. 

Mans  Inability  to  Keep  the  Law. 

([§.  82 — H  anp  wan  aole  perfertlg  to  keep  n)e  €om* 
man&mtnts  of  6o0? 

No  mere  man  since  the  fall  is  able  in  this  life  per- 
fectly to  keep  the  commandments  of  God,  but  doth 
daily  break  them  in  thought,  word,  and  deed. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  no  mere  man  since  the  fall  is  able,  in  this  life,  to 
keep  the  commandments  of  God  perfectly.  Eccl.  vii.  20. — 
"There  is  not  a  just  man  upon  earth  that  doeth  good,  and 
sinneth  not." 

T 


254  man's  inability  to  keep  the  law. 

2.  That  all  men,  in  this  life,  break  the  commandments  of  God 
daily.  Gen.  vi.  5. — **  Every  imagination  of  the  thoughts  of  his 
heart  was  only  evil  continually." 

3.  That  we  all  daily  break  the  commandments  of  God  in  our 
thoughts.  Gen.  viii.  21. — "  The  imagination  of  man's  heart  ts 
evil  from  his  youth." 

4.  That  we  all  daily  break  the  commandments  of  God  in  our 
words  and  conversation.  James  iii.  8. — u  The  tongue  can  no 
man  tame ;  it  is  an  unruly  evil,  full  of  deadly  poison." 

5.  That  we  all  daily  break  the  commandments  of  God  in  our 
actions.  Rom.  vii.  19. — "  The  good  that  I  would,  I  do  not;  but 
the  evil  which  I  would  not,  that  I  do."    See  also  James  iii.  2. 

explanation. 

Obs.  275. — Since  the  fall,  no  mere  man  is  able,  in  this  life,  to 
Tceejp  ike  commandments  of  God  perfectly. 

The  perfection  which  the  law  of  God  requires  must  be  absolute 
perfection,  both  in  heart  and  life,  without  the  least  failure  in  any 
respect  whatever ;  and  it  must  flow  from  a  nature  perfectly  holy, 
without  which  a  constant  and  uninterrupted  obedience  cannot  be 
given  to  the  exceeding  broad  demands  of  the  law.  See  Matt, 
xxii.  37-39.  Man,  indeed,  may  please  his  fancy  with  a  sincere 
obedience,  but  this  will  never  save  his  soul.  "  Thou  shalt  love 
the  Lord  thy  God."  How?  Imperfectly,  though  sincerely? 
No:  this  will  by  no  means  satisfy  the  law;  but  "with  all  thy 
heart,  with  all  thy  soul,  with  all  thy  strength,  and  with  all  thy 
mind."  And  whatever  the  law  requires,  there  must  be  the 
highest  perfection  in  degree;  for  any  thing  less  than  this  would 
be  disobedience. 

This  absolute  perfection  was  attainable  for  the  short  period 
which  preceded  the  fall  of  man :  for  the  ability  was  stamped  upon 
him  at  his  creation.  Eccl.  vii.  29. — "  God  made  man  upright." 
And  it  will  be  attained  by  the  saints  in  heaven;  for  there  God's 
servants  shall  serve  him. 

It  is  said  that  no  mere  man  is  able  to  keep  the  commandments 
of  God  perfectly,  in  order  that  Christ  may  be  excepted,  who  is 
not  a  mere  man,  but  infinitely  more  than  a  man,  being  Immanuel 
— God  with  us — God  in  our  nature :  and  he  is  excepted,  not 
only  because  he  was  able  to  yield  perfect  obedience  to  the  law, 
but  because  he  actually  yielded  it;  and  such  an  obedience,  too, 
as  was  meritorious  of  life  eternal  for  all  his  spiritual  seed. — Rom. 
v.  17-19. 

That  no  mere  man  can  keep  the  commandments  of  God  per- 
fectly, may  be  thus  proved : — 

1.  Scripture  directly  proves  it  in  numberless  places.  See  Eccl. 
vii.  20;  1  John  i.  8;  James  iii.  2;  Rom.  iii.  9-19;  Ps.  xiv.  and 
liii.,  where  the  corruption  and  sin  of  all  are  largely  expressed. 

2.  We  have  the  testimony  of  the  saints  themselves,  the  excel- 


man's  inability  to  keep  the  law.  255 

lent  of  the  earth,  to  their  sin.  Even  the  most  eminent  of  them 
acknowledge  their  sin  and  corruption;  as  Abraham,  David,  Peter, 
and  many  others.  Now,  if  their  sins  are  upon  record,  where  is 
their  perfection  ? 

3.  We  find  in  the  best  a  principle  of  corruption,  as  well  as  of 
grace,  between  which  there  is  a  continual  struggle, — a  struggle 
which  shall  last  until  death  put  an  end  to  it. — Gal.  v.  17. 

4.  Prayer  would  be  unnecessary,  if  legal  perfection  could  be 
attained. 

5.  Legal  perfection  is  not  attainable  in  this  life,  because  there 
is  no  such  measure  of  grace  promised  as  would  enable  any  to 
keep  the  commandments  of  God  perfectly.  This  would  be  in- 
consistent with  the  present  state,  and  with  the  nature  of  spiritual 
growth  in  grace,  which  is  gradual;  for  the  saints  do  not  attain 
the  full  stature  of  perfect  men  in  Christ  Jesus  until  they  arrive 
at  glory. 

6.  All  were  included  in  the  covenant  made  with  Adam ;  and, 
consequently,  all  sinned  in  him  and  fell  with  him  in  his  first 
transgression. 

7.  Experience  attests  the  universal  corruption  of  mankind. 
We  may  here  remark,   that  there  are  two  very  dangerous 

mistakes  into  which  some  fall,  from  the  consideration  of  this 
subject : — 

1.  They  accuse  God  of  injustice  in  commanding  what  is  im- 
possible. It  is,  indeed,  now  impossible;  but  once  it  was  not. 
The  sin,  however,  is  man's;  and  God  is  most  just :  for,  although 
man  has  by  sin  lost  his  power  of  obeying,  yet  God  has  not  lost 
his  right  of  commanding. 

2.  They  suspend  their  endeavours  after  perfection.  Because 
they  cannot  be  perfect,  they  think  that  they  need  not  study  to  be 
holy;  that,  seeing  perfection  is  unattainable,  they  may  suspend 
their  endeavours  after  holiness.  But  such  conduct  evinces  a 
total  ignorance  of  the  nature  of  true  holiness;  for,  whenever 
there  is  a  true  knowledge  of  holiness,  there  will  be  an  increasing 
desire  after  perfection. 

Obs.  276. — In  this  life  all  men,  without  exception,  daily 
hreah  the  commandments  of  God,  in  thought ,  word,  and  deed. 

1.  We  daily  break  them  in  our  thoughts.  This  is  done  when 
our  thoughts  are  sinfully  employed,  either  with  reference  to  God, 
or  to  our  neighbour,  or  to  ourselves. 

2.  We  daily  break  them  in  our  words  and  conversation.  This 
is  done  when  our  words  are  idle  and  unprofitable;  when  they  dis- 
honour God,  and  are  hurtful  to  ourselves  and  to  others;  when 
those  are  spoken  which  ought  not  to  be  uttered ;  when  those  are 
restrained  which  ought  to  be  spoken;  or  when  they  are  not 
delivered  in  due  order. 

3.  We  daily  break  them  in  our  actions.    This,  is  done  when 


256      DIFFERENT  DEGREES  OF  GUILT  IN  BREAKING  THE  LAW. 

Bins  are  committed  which  have  been  conceived  in  thought,  or 
which  have  been  uttered  by  the  tongue, — which  are  more  than  can 
be  numbered.     See  Ps.  xl.  12. 

But  it  may  be  here  objected,  that  we  read  of  some  who  were 
perfect  in  their  generation ;  such  as  Noah, — Gen.  vi.  9;  Job, — 
l.  8;  Hezekiah, — Isa.  xxxviii.  3;  and  Zecharias  and  Elizabeth, 
— Luke  i.  6.  To  this  we  answer,  that  by  perfection  in  these 
saints  we  are  to  understand,  not  absolute  perfection,  which  is 
unattainable  in  this  life,  but  only  comparative  'perfection, — that 
is,  when  compared  with  others,  they  may  be  styled  perfect.  They 
were  more  holy  and  circumspect  than  those  around  them ;  but 
absolute  perfection  they  by  no  means  attained  in  this  life;  for 
their  sins  are  upon  record.  See  Gen.  ix.  21 ;  Job  iii.  2;  2  Chron. 
xxxii.  25 ;  Isa.  xxxix. ;  Luke  i.  20. 

But  here,  again,  it  may  be  said,  that  the  Scriptures  affirm, 
that  "  Whosoever  is  born  of  God,  doth  not  commit  sin." — J 
John  iii.  9.  This  is,  indeed,  a  truth;  but  it  is  no  proof  of  abso- 
lute perfection.  The  meaning  of  the  expression  is,  that  they  who 
are  born  of  God  have  obtained  a  real  view  of  sin,  and  have  seen 
it  in  all  its  hatefulness ;  the  consequence  of  which  is,  that  they 
cannot  delight  in  sin, — they  cannot  take  pleasure  in  it, — they  do 
not  make  a  trade  of  sin,  as  natural  men  do,  who  are  called 
workers  of  iniquity. — Ps.  cxxv.  5. 

INFERENCES. 

From  this  subject  we  learn,  —  1.  That  all  men  are  equally 
miserable  by  nature,  and  equally  need  a  Saviour.  2.  That  there 
is  no  life  by  the  law.  3.  The  necessity  of  an  interest  in  Jesus 
Christ.  4.  That  the  saints  must  continue  their  spiritual  warfare 
until  death.  5.  That  we  must  place  all  our  dependence  on  the 
grace  of  God.  6.  That  there  is  no  hope  from  any  other  quarter. 
7.  That  believers  are  much  obligated  to  the  grace  of  God.  8. 
That  the  saints  shall  be  perfect  in  due  time. 

Different  Degrees  of  Guilt  in  Breaking  the  Law. 

<!§.  83 — %xt  all  ^ranssgrmtona  of  tije  2Uto  *qttallp 
fjemotta  ? 

Some  sins  in  themselves,  and  by  reason  of  several 
aggravations,  are  more  heinous  in  the  sight  of  God 
than  others. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  some  sins  are  in  themselves  more  heinous  in  the  sight 
of  God  than  others.  1  John  v.  16. — "  There  is  a  sin  unto  death; 
I  do  not  say  that  he  shall  pray  for  it."     See  also  Ezek.  viii.  13. 

2.  That  aggravations  make  sin  more  heinous  in  the  sight  of 


DIFFERENT  DEGREES  OF  GUILT  IN  BREAKING  THE  LAW.      257 

God.  Matt,  xxiii.  14. — "  Woe  unto  you,  scribes  and  Pharisees, 
hypocrites !  for  ye  devour  widows'  houses,  and  for  a  pretence 
make  long  prayer ;  therefore  ye  shall  receive  the  greater  damna- 
tion."    See  also  James  iv.  17. 

EXPLANATION. 

Obs.  277. — Some  sins  are  in  themselves  more  heinous  in  the 
sight  of  God  than  others. 

By  the  heinousness  of  sin,  we  are  to  understand  its  hatefulness 
in  the  sight  of  God,  or  its  offensiveness  to  him. 

Some  sins  are  in  themselves  more  heinous  or  hateful  in  the 
sight  of  God  than  other  sins  are, — that  is,  they  are  so  in  their 
own  nature,  even  although  no  aggravating  circumstance  what- 
ever attend  them.  Thus,  blasphemy  against  God,  idolatry,  un- 
belief, profanation  of  the  name  of  God,  &c, — sins  against  the  first 
table  of  the  law; — and  murder,  oppression,  theft,  bearing  false 
witness,  &c.,— sins  against  the  second  table, — are  very  great  in 
themselves,  or  in  their  own  nature,  without  considering  any  of 
the  circumstances  attending  them. 

Obs.  278. — Some  sins  are,  on  account  of  several  aggravations, 
more  heinous  in  the  sight  of  God  than  others. 

Sins  receive  their  aggravations  from  the  following  things  : — • 
From  the  persons  offending,  from  the  parties  offended,  from  the 
nature  and  quality  of  the  offence,  and  from  the  circumstances  of 
time  and  place. 

1.  Sins  receive  their  aggravations  from  the  persons  offending* 
who  may  be  viewed  either  with  respect  to  their  age,  their  gifts, 
or  their  office.  The  more  distinguished  a  person  is  on  any  of 
these  accounts,  the  more  aggravated  is  the  sin  committed  by  him. 
See  Job  xxxii.  7,  &c. ;  Eccl.  iv.  13;  2  Sam.  xii.  14;  1  Kings  xi. 
9;  1  Cor.  v.  1;  James  iv.  17;  Luke  xii.  47;  Ps.  lxxviii.  17; 
Jer.  xxiii.  11,  &c. ;  Gen.  ii.  13. 

2.  Sins  receive  ^their  aggravations  from  th&joarties  offended. 
(1.)  Sins  committed  against  God,  his  attributes,  and  worship, 
are  more  heinous  than  sins  committed  against  man,  and  the  in- 
stitutions of  man ;  for,  as  the  difference  between  the  objects  is 
infinite,  so  the  difference  between  the  sins  must  be  so  too. — 1 
Sam.  ii.  25;  Ps.  Ii.  4;  Rom.  ii.  4;  Mai.  i.  14.  The  same  may 
be  said  of  Christ  and  his  grace, — Heb.  ii.  3,  and  xii.  25 ;  Acts 
iv.  12;  and  of  the  Holy  Spirit  and  his  witness  and  working, — 
Eph/  iv.  30 ;  1  Thess.  v.  19.  (2.)  Sins  committed  against  supe- 
riors, and  those  to  whom  we  stand  especially  related  and  engaged, 
are  more  aggravated  than  sins  committed  against  those  who  are 
upon  a  level  with  ourselves. — Numb.  xii.  8,  &c. ;  Prov.  xxx.  17; 
Ps.  Iv.  12,  &c.     (3.)  Sins  committed  against  the  people  of  God 

re  more  heinous  than  sins  committed  against  others. — Zeph.  ii. 
;  Luke  x.  16;  Matt,  xviii.  6;  1  Cor.  viii.  12;  Rom.  xiv.  13. 

y2 


258      DIFFERENT  DEGREES  OF  GUILT  IN  BREAKING  THE  LAW. 

(4.)  Sins  committed  against  the  soul  are  more  aggravated  than 
sins  committed  against  the  body. — Ezek.  xiii.  19;  Matt,  xxiii.  15. 
(5.)  Sins  committed  against  the  common  good  of  all  men,  or  of 
many,  are  more  heinous  than  sins  committed  against  an  indivi- 
dual, or  a  few, — 1  Thess.  ii.  15,  16;  from  which  it  is  evident 
who  they  are  that  sin  against  the  common  good  of  mankind,  viz., 
they  who  do  what  they  can  to  hinder  the  propagation  of  the  gos- 
pel where  it  is  not,  and  to  mar  its  success  wheTe  it  is ;  for  there 
is  nothing  which  tends  more  to  the  common  good  of  mankind 
than  to  send  to  them  the  Word  of  salvation.  They  who  do  not 
what  they  can  for  this  end,  cannot  be  said  to  love  God  with  all 
their  heart,  and  their  neighbour  as  themselves.  See  also  Josh, 
xxii.  20. 

3.  Sins  receive  their  aggravations  from  the  nature  and  quality 
of  the  offence.  (1.)  Sin  is  aggravated,  if  committed  against  the 
express  letter  of  the  law. — Rom.  i.  32 ;  Ezra  ix.  10.  (2.)  Sin  is 
aggravated,  if  by  its  commission  many  sins  are  committed,  or  if 
by  it  many  commandments  are  violated, — Pro  v.  v.,  where  the  sin 
forbidden  is  accompanied  with  a  complication  of  evils.  See  also 
2  Sam.  xii.  9.  (3.)  Sin  is  aggravated,  when  it  breaks  forth  into 
words  and  actions. — Matt.  v.  22.  (4.)  Sin  is  aggravated,  when 
it  admits  of  no  reparation. — Numb.  xxxv.  31 ;  Prov.  vi.  35.  (5.) 
Sin  is  aggravated,  when  committed  against  convictions  of  con- 
science.— Numb.  xv.  30,  &c;  Rom.  i.  32;  Dan.  v.  22;  Tit.  iii. 
10.  (6.)  Sin  is  aggravated,  when  committed  deliberately,  fre- 
quently, obstinately,  with  delight,  &c. — Ps.  xxxvi.  4;  Numb, 
xiv.  22;  Zech.  vii.  11,  12;  Prov.  ii.  14.  (7.)  When  sin  is  com^ 
mitted  against  mercies,  judgments,  public  or  private  admonition, 
reproofs,  the  censures  of  the  Church,  against  our  prayers,  our 
purposes,  our  vows,  and  our  engagements  to  be  the  Lord's, — 
when  it  is  committed  imprudently,  boastingly,  maliciously, — ■ 
when  it  is  persevered  in,  or  relapsed  into  after  repentance,  it 
must  be  highly  aggravated. 

4.  Sins  receive  their  aggravations  from  the  circumstances  of 
time  and  place.  Although  sin  is  sin  at  any  time  and  in  any 
place,  yet  there  are  times  when  it  becomes  most  dangerous  to 
commit  sin,  and  places  in  which  sin  committed  becomes  very 
aggravated.  (1.)  Sin  committed  on  any  day  is  sin;  but  sin  com- 
mitted on  the  Sabbath,  or  the  Lord's  day,  is  a  greater  sin ;  for  i! 
we  are  to  watch  against  sin  on  any  day,  it  ought  surely  to  be  on 
this  day.  (2.)  When  sin  is  committed  on  a  day  set  apart  foi 
humiliation  or  thanksgiving,  it  is  more  heinous  than  the  same 
sin  committed  on  the  same  day  not  set  apart  for  such  necessary 
services,  according  to  the  calls  of  Providence.  (3.)  When  sin  is 
committed  immediately  before  or  after  the  public  worship  of  God, 
it  becomes  a  heinous  sin ;  for  it  argues  both  a  total  indifference 
about  the  preparation  of  the  heart  to  wait  upon  God,  and  a  dis- 
regard to  the  exercises  of  his  worship,  in  which,  we  may  have  been 


DESERT  OF  EVERT  BREACH  OF  THE  LAW.  259 

engaged. — Ezek.  xxiii.  37,  &c  (4.)  Sin  committed  in  Britain 
is  more  aggravated  than  the  same  sin  committed  in  a  heathen 
land ;  because  the  one  is  a  land  enlightened  by  the  gospel,  while 
the  other  is  sitting  in  the  region  and  shadow  of  spiritual  dark- 
ness.— Isa.  xxvi.  10.  (5.)  Sin  is  more  aggravated  when  com- 
mitted by  one  who  dwells  in  a  religious  family,  than  it  is  when 
committed  by  one  who  lives  in  one  of  the  families  of  Satan. 
(6.)  Sin  committed  in  public  is  more  aggravated  than  sin  com- 
mitted in  private,  because  many  may  be  led  astray. — 1  Sam.  ii. 
22-24;  2  Sam.  xvi.  22. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  abasement 
before  God,  under  a  deep  sense  of  our  aggravated  sins.  2.  The 
greatness  of  pardoning  mercy,  which  is  extended  to  the  chief  of 
sinners.  3.  Uhe  necessity  of  self-examination,  that  we  may  see 
how  aggravated  our  sins  are;  for  without  this  we  must  be  igno- 
rant of  sin.  4.  That  our  sins  are  very  great  in  a  land  enlightened 
by  the  gospel.  5.  That  we  ought  not  to  think  any  sin  of  a  trifling 
nature,  for  it  shall  not  be  found  so  at  last.  6.  That,  as  there  are 
degrees  of  sin,  so  there  are  degrees  of  punishment  in  hell. 

Desert  of  every  Breach  of  the  Law. 

4$.  84— Wfy&X  tioti)  tbtxv  mx  fceserbe? 

Every  sin  deserveth  God's  wrath  and  curse,  both  in 
this  life  and  that  which  is  to  come. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  every  sin  deserves  the  wrath  and  curse  of  God  in  this 
life.  Gal.  iii.  10. — "  Cursed  is  every  one  that  continueth  not  in 
all  things  which  are  written  in  the  book  of  the  law  to  do  them." 

2.  That  every  sin  deserves  the  wrath  and  curse  of  God  for  ever 
in  the  world  to  come.  Rom.  vi.  23. — *  The  wages  of  sin  is 
death ;  but  the  gift  of  God  is  eternal  life  through  Jesus  Christ  our 
Lord."    See  also  Matt.  xxv.  41. 

EXPLANATION. 

Obs.  279. — Every  sin  deserves  the  wrath  and  curse  of  God, 
both  in  this  world  and  in  the  world  to  come. 

By  the  desert  of  sin  we  are  to  understand  that  which  is  in  the 
nature  of  sin,  and  which  of  itself  deserves  all  the  wrath  which 
God  has  denounced  against  it,  and  which  shall  assuredly  be  in- 
flicted upon  all  impenitent  sinners.  As  sin  respects  the  holiness 
of  God,  so  it  is  the  opposition,  the  contrariety  of  sin  to  this  holi- 
ness, as  discovered  in  his  law,  in  which  the  desert  or  demerit  of 
sin  consists. 


260  DESERT  OF  EVERY  BREACH  OF  THE  LAW. 

By  the  wrath  of  God,  we  are  to  understand  his  anger  in  the 
dreadful  eifects  of  it,  whether  manifested  in  a  more  visible  or  in 
a  more  secret  way, — Ps.  xi.  6;  or,  it  is  a  most  pure,  unlimited, 
and  undisturbed  act  of  the  Divine  mind,  which  produces  the 
most  dreadful  effects  against  the  sinner. — Isa.  xxxiii.  14 ;  Nah. 
i.  2. 

The  curse  of  God  has  a  reference  particularly  to  his  law ;  and 
by  it  we  may  understand  the  sentence  of  his  law  denouncing  all 
evil  against  the  transgressor. — Gal.  iii.  10. 

Every  sin  deserves  the  wrath  and  curse  of  God  both  here  and 
hereafter ;  for,  although  there  are  different  degrees  of  punishment 
in  the  world  to  come,  yet  the  smallest  sin  deserves  this  punish- 
ment as  well  as  the  greatest.  And  this  is  evident  from  what  the 
law  saith,  Gal.  iii.  10, — "  Cursed  is  every  one  that  continueth 
not  in  all  things  which  are  written  in  the  book  of  the  law  to  do 
them  ; "  and  James  ii.  10, — "  He  that  offendeth  in  one  point  is 
guilty  of  all."  If  the  law  will  not  overlook  one  transgression, 
then  the  least  must  be  punished ;  but,  strictly  speaking,  the  law 
knows  no  punishment  less  than  the  curse.  If  so,  then  every  sin 
deserves  the  curse ;  and  the  law  can  do  no  wrong  to  the  sinner 
when  the  curse  is  executed.  But  we  have  a  direct  testimony 
that  sin  deserves  death :  Rom.  vi.  23, — "  The  wages  of  sin  is 
death."  Now,  it  is  not  said  that  the  wages  of  a  great  sin  is 
death,  or  that  the  wages  of  many  sins  is  death,  or  that  the  wages 
of  a  little  sin  is  not  death ;  but  in  plain  language  it  is  said,  that 
"  Death  is  the  wages  of  sin,M — that  is,  of  every  sin,  great  or 
small ;  and  this  must  be  so  in  the  very  nature  of  the  thing.  But 
further,  if  Christ  endured  the  wrath  and  curse  of  God  in  the  room 
of  his  people,  it  must  be  evident  that  their  sin  deserves  the  same. 
See  Tit.  ii.  14.    ; 

The  reasons  why  every  sin,  however  small,  deserves  the  wrath 
and  curse  of  God,  are  the  following : — 

1.  When  sin  is  committed,  it  is  against  the  sovereignty  of  God. 
It  is  a  setting  up  of  one's  own  will  and  authority  in  direct  oppo- 
sition to  the  will  and  authority  of  God — which,  surely,  is  no  mean 
guilt ;  and  in  the  very  nature  of  the  thing  it  deserves  an  adequate 
recompense.  But  no  suitable  recompense  can  be  given  in  this 
world;  and  in  the  world  to  come,  none  is  given  less  than  the 
wrath  and  curse  of  God,  which  are  justly  due  to  sin. 

2.  Sin  is  committed  against  the  holiness  of  God. — Heb.  i.  13. 
There  is  nothing  that  God  hates  but  sin.  If  sinners,  then,  delight 
in  sin  with  their  whole  heart,  it  cannot  be  trilling  guilt ;  and  con- 
sequently, it  deserves  a  most  exemplary  punishment. 

3.  Sin  is  committed  against  the  goodness  of  God.  It  is  a  ren- 
dering of  evil  for  good,  cursing  for  blessing,  the  worst  we  have 
for  the  best  which  God  can  give.  And  surely  this  conduct  de- 
serves a  punishment  suited  to  the  nature  of  the  offence  committed 


SPECIAL  DUTIES  REQUIRED  OF  MAN,  ETC.  261 

against  a  good  and  gracious  God;  and  this  punishment  is  the 
curse. 

4.  Sin  is  committed  against  the  righteous  law  of  God,  the  rule 
by  which  all  ought  to  be  governed.  He,  then,  who  can  transgress 
God's  law  without  remorse,  is  a  rebel  against  the  Majesty  of  hea- 
ven; and,  consequently,  deserves  punishment. 

5.  It  is  a  well  known  fact,  that  the  more  eminent  the  person  is 
against  whom  the  sin  is  committed,  the  greater  is  the  punishment 
which  it  deserves.  If,  then,  God  is  in  every  respect  infinite,  the 
offence  committed  against  him  must  deserve  infinite  punishment; 
but  a  finite  creature  cannot  bear  infinite  punishment  any  other 
way  than  by  infinite  duration, — that  is,  for  ever. 

6.  Sin  is  an  infinite  evil, — that  is,  it  is  an  evil  for  which  the 
sinner  himself  can  never  make  atonement;  and,  consequently, 
his  sin  must  remain  until  it  be  taken  away  by  Him  who  gave  His 
life  a  ransom  for  many.  But  if  this  ransom  is  despised,  there  re- 
maineth  no  more  sacrifice  for  sin,  but  a  certain  fearful  expectation 
of  the  wrath  and  curse  of  God  for  evermore. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  the  least  sin  deserves 
death.  2.  That  God  is  righteous  when  he  taketh  vengeance.  3. 
That  the  least  sin  cannot  be  expiated  but  by  the  blood  of  Christ. 
4.  The  love  of  God  in  making  his  Son  a  sin-offering  for  us.  5. 
That  we  have  reason  for  ever  to  admire  redeeming  love. 

Special  Duties  required  of  Man  under  the  Gospel  Dispen- 
sation. 

<$.  85.— S2Ef)at  trot!)  <Ko&  tt qutre  of  tta,  tfjat  foe  map 
eatape  fjta  foratf)  an&  turae  One  to  ua  for  am  ? 

To  escape  the  wrath  and  curse  of  God  due  to  us  for 
sin,  God  requireth  of  us  faith  in  Jesus  Christ,  repent- 
ance unto  life,  with  the  diligent  use  of  all  the  outward 
means  whereby  Christ  communicateth  to  us  the  benefits 
of  redemption. 

ANALYSIS  AND  PROOFS. 
We  are  here  taught, — 

1.  That  God  himself  has  devised  a  way  of  escape  from  the  ef- 
fects of  sin.  John  iii.  16.—"  God  so  loved  the  world,  that  he 
gavft  his  only  begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life." 

2.  That  faith  in  Jesus  Christ  is  necessary  for  escaping  the 
wrath  and  curse  of  God.  Acts  xvi.  31. — "  Believe  in  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved." 

3.  That  true  repentance  is  necessary  for  escaping  the  wrath  and 


262  SPECIAL  DUTIES  REQUIRED  OF  MAN 

curse  of  God.     Luke  xiii.  3. — "  Except  ye  repent,  ye  shall  all 
likewise  perish. M 

4.  That  a  diligent  use  of  the  means  of  grace  is  required  of  all 
•who  would  escape  the  wrath  and  curse  of  God.  Phil.  ii.  12,  13. 
— "  Work  out  your  own  salvation  with  fear  and  trembling ;  for 
it  is  God  who  worketh  in  you  both  to  will  and  to  do  of  his  good 
pleasure."     See  also  Pro  v.  ii.  1,  5,  and  viii.  34. 

5.  That  the  benefits  of  redemption  are  usually  communicated 
to  sinners  by  means  of  the  ordinances.  Rom.  x.  14. — M  How 
then  shall  they  call  on  him  in  whom  they  have  not  believed  ?  and 
how  shall  they  believe  in  him  of  whom  they  have  not  heard? 
and  how  shall  they  hear  without  a  preacher?" 

EXPLANATION. 

Obs.  280. — Faith  and  repentance^  and  the  diligent  use  of  the 
means  of  grace,  are  not  required  to  give  us  a  right  or  title  to 
eternal  life,  or  to  the  possession  of  it ;  but  only  as  the  means  of 
conveying  and  improving  the  purchased  salvation,  and  as  evi- 
dences of  interest  therein.     See  1  Cor.  i.  21. 

It  might,  indeed,  appear  from  the  proposition  stated  above, 
that  faith,  and  repentance,  and  the  diligent  use  of  the  means  of 
grace,  are  to  be  viewed  as  the  conditions  of  escaping  the  wrath 
and  curse  of  God  ;  but  it  must  ever  be  remembered,  that  eternal 
Hfe  is  the  gift  of  God  through  Jesus  Christ  our  Lord. — Rom.  yi. 
23.  Faith  and  repentance  are,  indeed,  absolutely  necessary  in 
order  to  salvation  ;  but  they  are  not  the  conditions  on  which  God 
promises  eternal  life,  or  they  are  not  the  procuring  cause  of  it ; 
for  he  could  have  required  these  duties  from  his  creatures  although 
he  had  never  promised  them  any  thing  at  all. 

In  order,  then,  to  prevent  some  dangerous  mistakes  which  may 
be  committed,  and  which  might  lead  us  to  build  our  hopes  of  ac- 
ceptance with  God  on  a  false  foundation,  we  shall  make  the  fol- 
lowing remarks : — 

1.  The  only  ground  of  pardon  of  sin  and  acceptance  with  God, 
is  the  imputed  righteousness  of  Jesus  Christ.  Duties,  however 
spiritual,  hy  no  means  merit  deliverance  from  the  curse  of  the 
law,  and  from  the  wrath  of  God.  See  Rom.  v.  18,  19.  Salva- 
tion by  grace,  and  a  covenant  of  works,  are  quite  incompatible. 

2.  The  way  of  acceptance  under  the  gospel  dispensation  is  not 
a  more  easy  way  of  salvation  than  what  was  known  from  the 
beginning.  They  who  imagine  that  the  gospel  is  a  new  law,  and 
an  easy  law,  to  be  obeyed  in  order  to  obtain  life  before  God, 
must,  in  order  to  be  consistent  with  themselves,  maintain  that  the 
law  is  not  so  strict  now  as  it  was  formerly ;  which  idea  is  not 
very  honourable  either  to  the  law  or  to  the  Lawgiver.  In  oppo- 
sition to  this  absurd  idea,  it  must  be  maintained,  that  the  law  is 
the  same  in  all  ages  ;  for,  saith  the  great  Lawgiver,  u  One  jot 
or  one  tittle  shall  not  pass  from  the  law,  till  all  be  fulfilled." 


UNDER  THE  GOSPEL  DISPENSATION.  263 

By  all  that  would  be  saved,  it  must  be  fulfilled  in  the  person  of 
the  Surety  of  sinners  ;  and  he  knew  experimentally  that  the  law 
will  not  depart  from  any  of  its  demands,  however  small.     Never 
indeed,  could  it  possibly  do  so,  seeing  it  is  the  law  of  Him  who 
is  the  same  yesterday,  to-day,  and  for  ever. 

3.  Faith,  and  repentance,  and  the  diligent  use  of  the  means  of 
salvation,  are  not  the  procuring  cause  of  our  escaping  the  wrath 
and  curse  of  God.  To  suppose  this  to  be  the  case,  would  be  to 
make  a  saviour  of  our  duties.  It  would  be  a  renouncing  of  the 
satisfaction  of  Christ ;  which,  doubtless,  is  a  most  dangerous  and 
foolish  imagination.  See  Rom.  iii.  20.  If  deliverance  can  be 
obtained  in  any  other  way  than  by  the  obedience  and  satisfaction 
of  Christ,  then  Christ  hath  died  in  vain — man  is  his  own  saviour 
— and  no  thanks  to  Christ  for  salvation,  at  least  for  a  whole  sal- 
vation. Such  an  opinion  betrays  consummate  ignorance  of  the 
covenant  of  grace,  and  of  the  Scriptures  where  this  covenant  is 
revealed ;  and  it  is  accompanied  with  the  utmost  danger. 

Obs.  281. — Faith  in  Jesus  Christ,  and  repentance  unto  life, 
are  necessary  in  order  to  escape  the  wrath  and  curse  of  God  due 
to  us  for  sin. 

1.  Faith  in  Jesus  Christ  is  necessary  for  the  following  rea- 
sons : — (1.)  Because,  until  we  believe,  we  are  dead  in  trespasses 
and  sins. — Eph.  ii.  (2.)  Because  "  without  faith  it  is  impossi- 
ble to  please  God."" — Heb.  xi.  6.  (3.)  Because  faith  is  the  hinge 
upon  which  salvation  and  misery  turn. — Mark  xvi.  16;  John  iii. 
16,  36.  (4.)  Because  without  faith  there  can  be  no  union  with 
Christ. — 2  Cor.  v.  17;  John  xv.  4,  &c.  (5.)  Because,  by  way 
of  eminence,  "  to  believe  "  is  the  command  of  God. — 1  John  iii. 
23;  John  vi.  29. 

2.  Repentance  unto  life  is  necessary,  for  the  following  reasons : 
— (1.)  Because  the  Scriptures  enjoin  it. — Acts  xvii.  30  ;  Ezek. 
xviii.  30,  &c,  and  xxxiii.  11 ;  Acts  ii.  38.  (2.)  Because  it  is  not 
only  enjoined,  but  enjoined  with  certification,  that  whosoever 
doth  not  repent  shall  assuredly  perish. — Luke  xiii.  3,  5 ;  l<ev.  ii. 
5.  (3.)  Because  there  is  no  unrepented  guilt  in  heaven:  and, 
consequently,  without  repentance  we  cannot  enter  into  the  king- 
don*  of  heaven.  (4.)  Because  Christ  is  exalted  to  bestow  re- 
pentance.— Acts  v.  31.  (5.)  Repentance  is  necessary  as  a  con- 
comitant of  faith.  For  without  faith  there  can  be  no  repentance, 
and  without  repentance  there  can  be  no  faith. — Zech.  xii.  10. 
Faith  gives  a  view  of  what  Christ  is,  and  what  he  hath  done,  that 
iniquity  might  not  be  our  ruin ;  and  repentance  is  the  suitable 
exercise  of  a  soul  convinced  of  this  work  of  Christ  in  its  law- 
room  and  place. 

But  here  it  may  be  asked,  Are  not  faith  and  repentance  repre- 
sented in  Scripture  as  gifts  of  God  1  How,  then,  can  they  be 
required  of  us  ?    Are  we  to  conclude  that  we  can  believe  and  re- 


264  SPECIAL  DUTIES  REQUIRED  OF  MAN,  ETC. 

pent  of  ourselves  ?  Or,  how  can  God  require  of  us  what  is  not 
in  our  power  to  perform  ?  To  this  we  answer,  that  God  requires 
of  us  what  it  is  beyond  our  power  to  perform,  to  show  us  the  ne- 
cessity of  that  grace  which  is  promised,  and  which  Christy  as  our 
exalted  Saviour,  is  empowered  and  commissioned  to  bestow. — 
Phil.  i.  29;  Eph.  i.  19;  Acts  v.  31,  and  xi.  18;  John  vi.  44,  and 
xv.  5;  Jer.  xiii.  23. 

The  connection  of  faith  with  salvation  consists  in  this,  that  it 
is  the  hand  which  receives  Christ  with  all  the  benefits  of  the  re- 
demption which  he  hath  purchased  for  sinners. — Ps.  lxviii.  31 ; 
John  i.  12. 

The  connection  of  repentance  with  salvation  consists  in  this, 
that  it  is  the  exercise  which  natively  flows  from  faith  in  Jesus 
Christ ;  discovering  that  sorrow  for  sin  without  which  there  can 
be  no  salvation  for  sinners,  and  which  is  habitual  in  all  those  who 
shall  see  the  kingdom  of  heaven  ;  and  reminding  them  of  him 
who  was  a  made  a  sin-offering  for  them,  that  they  might  be  made 
the  righteousness  of  God  in  him. 

Obs.  282. — The  diligent  use  of  all  the  outward  means  by 
which  Christ  communicates  to  sinners  the  benefits  of  redemption, 
is  necessary  in  order  to  escape  the  wrath  and  curse  of  God  due 
to  us  for  sin. 

The  diligent  use  of  the  means  of  salvation  is  necessary  for  the 
following  reasons  : — 1.  The  appointment  of  them  shows  their  ne- 
cessity. 2.  They  are  necessary,  because  by  rejecting  them  we 
ascribe  folly  to  God,  and  pour  contempt  upon  him.  3.  They  are 
necessary,  because  we  cannot  expect  salvation  without  the  due 
use  of  them  ;  and  this  is  an  idea  which  is  uniformly  insisted  on 
in  Scripture. — Prov.  viii.  33,  34 ;  Rom.  x.  17.  4.  The  use  of 
^hem  is  most  necessary,  because  we  are  commanded  by  God  to 
make  use  of  them.  Every  thing  which  he  hath  commanded  is 
most  necessary,  both  with  respect  to  himself  and  with  respect  to 
us ; — with  respect  to  himself,  to  show  his  authority  and  his  love ; 
and  with  respect  to  us,  to  show  our  love  to  him,  and  our  regard 
for  his  word  and  authority. 

By  a  diligent  v.se  of  all  the  outward  means  of  grace,  we  are^to 
understand,  an  embracing  of  every  opportunity  offered  in  the 
course  of  Divine  providence  for  waiting  upon  God  in  the  way  of 
commanded  duty  ;  and  a  looking  up  to  him  for  his  blessing  upon 
them,  by  which  alone  they  can  be  profitable  to  us,  or  advance  our 
spiritual  concerns. — 1  Cor.  iii.  6,  &c. 

The  means  ofgrace  are  commonly  distinguished  into  external 
and  internal.  The  external,  or  outward  means,  are*  mentioned 
above,  as  those  by  which  the  benefits  of  redemption  are  commu- 
nicated ;  and  the  internal  means,  which  are  produced  by  the  use 
of  the  outward  means,  are  faith  and  repentance,  and  the  other 
graces  of  the  Spirit  which  accompany  or  flow  from  them. 


OF  FAITH  IN  JESUS  CHRIST.  26£ 

The  connection  of  all  the  outward  means  with  salvation  con- 
sists in  this,  that  **  by  them  Christ  communicates  to  us  the  bene- 
fits of  redemption." 

We  may  here  observe,  that  if  we  regard  only  the  mere  observ- 
ance of  ordinances,  it  is  in  man's  own  power  to  observe  them, 
without  any  supernatural  grace ;  but  to  observe  them  with  profit 
man  of  himself  is  utterly  unable.  Thus,  to  hear  with  profit,  the 
Word  must  be  mixed  with  faith ;  but  we  are  told  in  Scripture 
that  "  faith  is  the  gift  of  God."  A  man  may  read  the  Scriptures, 
may  attend  the  house  of  God,  may  call  upon  his  name,  may  con- 
verse about  the  concerns  of  his  soul,  may  reprove  sin,  &c,  with- 
out any  special  grace  from  on  high.  But  there  is  a  great  differ- 
ence between  the  observance  of  these  means  in  the  strength  of 
nature,  and  the  observance  of  them  in  the  strength  of  new  cove- 
nant grace. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  importance  of  right  views 
of  a  sinner's  acceptance  in  the  sight  of  God ;  that  the  ground  of 
it  is  not  duties,  but  Christ's  righteousness  received  by  faith,  with- 
out which  we  must  perish.  2.  The  necessity  of  true  repentance. 
3.  The  value  of  the  means  of  salvation.  4.  The  necessity  of 
seeking  a  blessing  upon  these  means. 

SECT.  1.— OF  FAITH   IN  JESUS  CHRIST. 

<a.  86.— 22Bti)at  (M  jftutf)  in  ge»ua  ©fjriat? 

Faith  in  Jesus  Christ  is  a  saving  grace,  whereby  we 
receive  and  rest  upon  him  alone  for  salvation,  as  he  is 
offered  to  us  in  the  gospel. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  faith  in  Jesus  Christ  is  a  saving  grace.  John  xx.  31. 
— "  That  believing  ye  might  have  life  through  his  name."  See 
also  Heb.  x.  39. 

2.  That  Jesus  Christ  is  received  as  a  Saviour  by  faith.  John 
i.  12. — "  As  many  as  received  him,  to  them  gave  he  power  to  be- 
come the  sons  of  God,  even  to  them  that  believe  on  his  name." 

3.  That  by  faith  we  depend  on  Christ  for  salvation.  Acts  xv. 
11. — "  We  believe  that,  through  the  grace  of  the  Lord  Jesus,  we 
shall  be  saved." 

4.  That  by  faith  we  depend  on  Christ  alone  for  salvation.  Gal. 
ii.  16. — M  We  have  believed  in  Jesus  Christ,  that  we  might  be 
justified  by  the  faith  of  Christ,  and  not  by  the  works  of  the 
law." 

5.  That  by  faith  we  receive  Christ  as  offered  in  the  gospel. 
Eph.  i.  13. — "  In  whom  ye  also  trusted,  after  that  ye  heard  the 
word  of  truth,  the  gospel  (or  glad  tidings)  of  your  salvation." 

z 


266  OF  FAITH  IN  JESUS  CHRIST. 

EXPLANATION. 

Obs.  283. — Faith  is  neither  more  nor  less  than  belief;  and 
saving  faith  is  a  belief  of  the  gospel,  or  of  God"*s  testimony  con- 
cerning his  Son, 

It  has  been  supposed  by  many  that  there  are  several  kinds  of 
faith  mentioned  m  the  Sacred  Writings ;  such  as  historical  faith, 
temporary  faith,  the  faith  of  miracles,  and  saving  faith.  But  a 
careful  examination  of  the  subject  would  convince  such,  that 
■whatever  be  the  thing  believed,  there  can  be  no  difference  with 
respect  to  the  manner  of  believing;  and  that  the  only  distinction 
that  can  take  place  is  with  respect  to  the  object  or  thing  believed. 
•*  The  inspired  writers  never  give  the  least  hint  that  they  had  any 
uncommon  idea  annexed  to  the  term  (yistis)  faith  or  belief;  nor 
did  they  give  any  directions  how  to  believe  or  to  act  faith,  though 
they  insist  much  on  ivhat  men  are  to  believe,  .and  upon  the  di- 
vine evidence  of  its  truth.  It  is  also  remarkable,  that  we  do  not 
find  any  of  the  first  converts  inquiring  what  faith  is,  or  in  what 
manner  they  were  to  believe.  Hence  we  may  reasonably  infer,, 
that  the  apostles  used  the  word  faith  in  its  ordinary  meaning, 
which  required  no  explanation,  and  that  their  hearers  did  in  fact 
so  understand  them." 

"  In  the  Epistle  to  the  Hebrews  (chap.  xi.  1),  faith  is  thus 
defined  by  the  apostle :  '  Now  faith  is  the  confidence  of  things 
hoped  for,  the  conviction  of  things  not  seen.'  Faith  is  here  ex- 
pressed by  the  two  words  confidence  and  conviction;  and  its 
objects  are  things  hojied  for — things  not  seen.*  Things  hoped 
for  must  be  future  good  things  revealed  and  promised;  and  con- 
fidence in  relation  to  such  things  must  be  a  confidence  of  persua- 
sion, founded  on  God's  faithfulness  and  power,  that  what  he  hath 
promised  he  will  undoubtedly  perform ;  for  it  is  thus  explained  : 
a  being  persuaded  of  the  promises, — Heb.  xi.  15;  &  judging  him 
faithful  who  hath  promised, — Heb.  xi.  11;  a  being  fully  per- 
suaded that  what  God  hath  promised  he  is  able  also  to  perform, 

*  Although  the  word  substance  comes  nearer  to  the  etymology  of  the 
original  word,  yet  its  use  in  Scripture  must  chiefly  be  consulted.  The 
LXX.  frequently  use  it  to  express  confident;  or  confidence  of  expecta- 
tion.— Ruth  i.  12;  Ps.  xxxix.  7:  Ezek.  xix.  5.  In  the  New  Testa- 
ment it  occurs  five  times ;  in  three  of  which  it  is  translated  confidence, 
viz.,  2  Cor.  ix.  4,  and  xi.  17;  Heb.  iii.  14;  and  even  in  this  place  the 
translators  have  so  rendered  it  in  the  margin.  The  word  translated 
evidence  occurs  only  twice  in  the  New  Testament,  viz.,  in  this  place 
and  in  2  Tim.  iii.  16,  where  it  is  translated  reproof,  but  without  any 
necessity.  The  word  conviction  agrees  best  with  the  original  verb, 
which  is  generally  translated  convince,  as  in  John  viii.  9  ;  Acts  xviii.  28; 
1  Cor.  xiv.  24 ;  Tit.  i.  9;  James  ii.  9 :  Jude  15,  as  it  should  also  be  in 
John  xvi.  8;  2  Tim.  iv.  2.  Although  the  original  word  sometimes 
signifies  the  evidence,  proof  or  demonstration  which  produces  convic- 
tion ;  yet,  when  expressive  of  faith,  it  must  necessarily  mean  conviction 
itself,  which  is  the  effect  of  evidence  upon  the  mind. 


OF  FAITH  IN  JESUS  CHRIST.  267 

— Rom.  iv.  21.  This  confidence  of  faith  in  the  Divine  promises 
is  inseparable  from  hope;  for  it  is  the  confidence  of  things  hoped 
for,  and  it  is  said  to  be  a  believing  in  hope  (Rom.  iv.  IB),  viz., 
of  obtaining  the  good  things  promised.  Again,  faith  i«  here  de- 
fined more  generally— the  conviction  of  things  not  seen.  Things 
not  seen  include  not  only  things  promised,  but  things  testified, — ■ 
John  iii.  33;  2  Thess.  i.  10;  not  only  good  things  to  be  hoped 
for,  but  evil  things  to  be  dreaded, — Heb.  xi.  7;  not  merely  things 
future,  but  things  past  and  present, — Heb.  xi.  3,  6.  They  must 
all,  however,  so  far  as  they  are  the  objects  of  faith,  be  things  not 
seen  ;  for  faith  is  opposed  to  sight, — 2  Cor.  v.  7 ;  it  being  a  con- 
viction of  the  truth  and  reality  of  things  made  known  by  revela- 
tion, and  grounded  on  the  authority  of  that  revelation,  considered 
as  the  Word  of  God." — 1  Thess.  ii.  13. 

"  This  simple  notion  of  faith  may  be  illustrated  and  confirmed 
by  the  following  observations  :— 

1.  "  The  gospel  is  held  forth  as  a  witness,  record,  or  testimony 
concerning  this  great  truth,  that  Jesus  is  the  Christ,  the  Son  of 
God,  and  that  God  hath  given  eternal  life  in  him  to  all  who  be- 
lieve.— 1  John  v.  5-13.  Those  who  were  sent  to  testify  the  gos- 
pel of  the  grace  of  God,  are  termed  witnesses.  John  the  Baptist 
*  came  for  a  witness  to  bear  witness  of  the  Light.' — John  i.  7. 
The  apostles  were  '  chosen  witnesses'  to  testify  this  truth  to  the 
world. — John  xv.  27;  Acts  x.  39,  41.  And  the  Father,  the 
Word,  and  the  Holy  Spirit  are  represented  as  three  concurring 
witnesses  to  the  same  important  truth, — 1  John  v.  7;  and  hence 
it  is  termed  the  witness  or  testimony  of  God, — 1  John  v.  9; 
1  Cor.  ii.  1. 

2.  M  The  immediate  design  of  all  testimony  or  witness-bearing 
is,  to  produce  a  belief  of  the  truth  of  what  is  testified.  This  is 
the  declared  design  of  testifying  the  gospel.  John  '  came  to  bear 
witness  of  the  Light,  that  all  men  through  him  might  believe.'1 — 
John  i.  17.  *  He  that  saw  it  bear  record,  that  ye  might  believe.' 
— John  xix.  35.  This  is  also  the  design  of  the  miraculous  works 
by  which  the  gospel  testimony  was  confirmed. — John  x.  36-38, 
v.  36,  and  xx.  31. 

3.  M  Agreeably  to  these  observations,  faith  is  described  to  be  a 
belief  corresponding  to  that  which  is  spoken,  testified,  or  preached. 
Abraham,  whose  faith  is  set  before  us  as  an  example,  l  believed 
according  to  that  which  was  spoken.' — Rom.  iv.  18.  Such  also 
was  the  faith  of  the  Thessalonians  :  '  Our  testimony  among  you 
was  believed,' — 2  Thess.  i.  10;  and  of  the  Corinthians  :  '  So  we 
preach,  and  so  ye  believed.' — 1  Cor.  xv.  11.  We  all  know  what 
it  is  to  receive  or  believe  the  witness  of  men  in  the  most  im- 
portant affairs  of  human  life ;  and  by  this  the  Apostle  John  gives 
us  an  idea  of  that  faith  which  the  gospel  requires,  without  making 
any  difference  whatever  in  the  nature  of  believing,  but  only 
substituting  the  testimony  of  God  in  place  of  that  of  men.     c  If 


268  ♦  OF  FAITH  IN  JESUS  CHRIST. 

we  receive  the*  witness  of  men,  the  witness  of  God  is  greater.* — 
1  John  v.  9.  We  receive  men's  testimony  by  believing  that  they 
are  true  in  what  they  declare ;  so,  i  he  that  receiveth  His  testi- 
mony, hath  set  to  his  seal  that  God  is  true.' — John  iii.  33.  In 
the  former  case,  we  believe  men;  in  the  latter,  we  believe  God; 
but  this  difference  respects  only  the  ohject;  the  nature  of  believ- 
ing being  the  same  in  both  cases.  The  witness  of  God  is  greater 
than  that  of  men ;  but  this  does  not  alter  the  nature  of  belief,  but 
only  increases  the  degree  of  it,  by  giving  us  greater  assurance ; 
for  men  are  fallible,  and  may  be  deceived  themselves;  but  neither 
of  these  is  possible  with  God,  to  whom  omniscience  and  faithful- 
ness are  absolutely  essential.  That  by  receiving  the  witness  of 
God,  the  apostle  means  nothing  more  than  simply  believing  it,  is 
evident ;  for  he  expresses  its  opposite  thus :  4  He  that  believeth 
not  God  hath  made  him  a  liar,  because  he  believeth  not  the  record 
that  God  gave  of  his  Son.' — 1  John  v.  10.  It  is,  therefore,  evi- 
dent from  the  whole,  that  faith  is  neither  more  nor  less  than 
belief;  and  that  saving  faith  is  a  belief  of  the  gospel,  or  of  God's 
testimony  concerning  his  Son." 

We  may  here  remark,  that  the  general  personal  object  of  faith 
is  God  essentially  considered  as  Father,  Son,  and  Holy  Ghost; 
but  the  special  personal  object  is  Jesus  Christ.  Again,  the 
general  object  is  the  ivhole  Word  of  God,  in  which  his  name, 
and  nature,  and  perfections  are  revealed  ;  but  the  particular 
object  is  the  promise  in  the  Word,  or  the  offer  of  Christ  in  the 
gospel. 

Obs.  284. — By  faith  the  sinner  receives  and  rests  on  Christ 
alone  for  salvation, 

1.  By  faith  we  are  said  to  receive  Christ,  because  he  is  ex- 
hibited under  the  notion  of  a  gift,  which  is  presented  to  the  chil- 
dren of  men,  who  are  spiritually  wretched  and  poor  in  the  ex- 
treme.— 2  Cor.  ix.  15;  Rev.  iii.  17,  18.  It  also  shows  the  part 
which  the  Father  acts  in  the  work  of  salvation.  "  He  gave  the 
Son."  He  presents  the  gift;  which,  if  we  do  not  receive,  we 
incur  his  displeasure,  because  we  reject  his  grace;  and  thus  make 
him  a  liar,  by  not  believing  the  record  or  testimony  which  he 
hath  given  concerning  his  Son, — that  is,  by  not  crediting  what 
he  testifies,  viz.,  "  That  he  hath  given  us  eternal  life  through 
him."—!  John  v.  10,  11. 

2.  By  faith  we  are  said  to  rest  on  Christ,  because  he  is  ex- 
hibited to  us  as  the  sure  foundation  which  God  hath  laid  in  Zion, 
upon  which  we  may  rest  the  burden  of  all  our  spiritual  and  eter- 
nal concerns  with  the  fullest  satisfaction. — Isa.  xxviii.  16;  Ps. 
cxvi.  7.  It  may  be  here  observed,  that  there  is  an  expression 
frequently  used  in  the  Old  Testament,  which  seems  to  be  exactly 
of  the  same  import  with  resting  upon,  viz.,  trusting  in, — that  is, 
an  implicit  reliance  or  dependence  upon  God,  or  upon  the  righte- 


OF  FAITH  IN  JESUS  CHRIST.  269 

ousness  of  his  Son,  for  acceptance  with  him.     See  Isa.  xxvi.  4, 
xlv.  24,  and  innumerable  passages  in  the  Book  of  Psalms. 

It  is  said  that  we  must  receive  and  rest  on  Christ  alone  for 
salvation,  in  order  to  exclude  every  thing  else  but  Christ  and  his 
righteousness,  as  the  ground  of  our  acceptance  with  God,  and  our 
title  to  eternal  life  ;  and  this  is  done  in  opposition  to  those  who 
substitute  other  things  in  the  room  of  the  perfect  righteousness  of 
the  Redeemer. 

1.  There  are  some  who  trust  in  the  general  mercy  of  God,  and 
place  their  hope  in  it.  This  is  done  by  those  who  have  never 
seen  the  necessity  of  a  satisfaction  for  sin.  Such  would  exalt 
mercy  at  the  expense  of  justice.  If  they  could  be  saved  at  all, 
they  do  not  care  whether  it  were  in  an  honourable  way  or  not — 
whether  it  were  in  a  way  consistent  with  the  Divine  attributes 
or  not.  This  is  quite  dishonourable  to  God,  and  not  at  all  agree- 
able to  what  we  read  in  Exod.  xxxiv.  6,  7.  Let  such  remember, 
that  without  a  satisfaction  for  sin  there  can  be  no  remission. 

2.  There  are  others  who  rest  upon  the  works  of  the  law  as  the 
ground  of  their  hope  and  confidence.  This  is  done  by  those  who 
cave  never  seen  the  spirituality  and  extent  of  the  law ;  who  have 
never  found  themselves  under  the  curse;  and  who  have  never 
Been  their  utter  inability  to  obey  the  law  perfectly  in  any  thing 
whatever. — Gal.  iii.  10-12.  Let  such  remember,  that  if  our  first 
parents,  while  in  innocence,  could  not  gain  life  in  this  way,  much 
less  can  they  who  have  lost  all  ability  to  obey  the  law  perfectly. 

3.  There  are  others,  again,  who  join  together  the  righteousness 
of  Christ  and  their  own  works,  as  the  ground  of  their  hope  and 
confidence.  This  is  waxing  still  worse  and  worse;  and  it  is  done 
by  those  who  have  seen  neither  the  perfection  of  Christ's  atone- 
ment nor  their  own  sinfulness.  Such  imagine  that  Christ  will 
make  up  their  deficiency ;  but  this  is  a  most  preposterous  idea, 
and  highly  dishonourable  to  the  blessed  Trinity,  inasmuch  as  it 
intimates,  that  they  cannot  save  without  the  sinner's  doings,  or 
that  their  work  is  imperfect  without  his.  See  Rom.  ix.  31-33. 
Here  there  must  be  extreme  ignorance  respecting  the  method  of 
salvation  revealed  in  the  Scriptures. 

The  end  of  faith  is  salvation, — that  is,  salvation  from  sin  and 
from  wrath. — Matt.  i.  21;  1  Pet.  i.  8,  9.  1.  Salvation  from  sin 
includes  salvation  from  the  guilt  of  sin,  or  that  in  sin  which  ex- 
poses us  to  the  punishment  due  to  it. — Rom.  vi.  23.  Salvation 
from  the  pollution  or  defilement  of  sin,  or  that  in  sin  which  ren- 
ders us  altogether  as  an  unclean  thing,  and  consequently  unfit  for 
the  kingdom  of  heaven ;  for  nothing  unclean  can  enter  the  New 
Jerusalem.  Salvation  from  the  dominion  or  power  of  sin,  or 
that  in  sin  by  which  we  are  rendered  incapable  of  serving  the 
Lord  acceptably,  or  with  reverence  and  godly  fear. — Rom.  vi.  12, 
&c.  And  salvation  from  the  very  being  of  sin,  which  becomes 
more  and  more  visible  as  we  improve  the  atonement,  and  which 

z2 


270  OF  FAITH  IN  JESUS  CHRIST. 

is  entirely  removed  at  death,  but  not  till  then.  2.  Salvation 
from  wrath  is  the  consequence  of  salvation  from  sin ;  and  hence, 
salvation  from  sin  must  doubtless  be  a  greater  salvation  than 
salvation  from  wrath.  In  a  word,  the  salvation  for  which  we 
rest  upon  Christ,  consists  of  a  life  of  holiness  here,  as  well  as  of 
happiness  hereafter.  —  Matt.  i.  21;  2  Tim.  i.  9;  Rev.  iii.  21. 
Hence,  "  If  any  one  is  conscious  that  he  is  contented  if  his  faith 
can  only  deliver  him  from  future  punishment  and  secure  the 

Eossession  of  heaven,  he  has  too  much  reason  to  suspect  that  he 
as  yet  to  learn  the  nature  of  faith  as  described  in  the  gospel.  An 
habitual  feeling  of  this  sort  is  a  sure  evidence  of  an  unregenerate 
mind,  deceiving  itself  with  something  far  short  of  faith  in  the 
Redeemer." 

Faith  in  Jesus  Christ,  then,  is  a  feeling  of  trust  in  him  for 
salvation  in  all  its  parts.  The  believer  trusts  in  Christ  for  par- 
don of  sin>  sanctification  of  soul,  and  eternal  glory.  He  believes, 
that  on  account  of  what  Christ  hath  done  for  sinners,  his  past 
sins  are  already  pardoned ;  that  the  Spirit  of  Christ,  which  now 
dwells  in  him,  shall  enable  him  to  purify  his  soul  in  obeying  the 
truth  to  the  end;  and  that  in  due  time  he  shall  obtain  the  pro- 
mised glory. 

Obs.  285. — Jesus.  Christ  is  to  be  received  by  us  for  salvation 
as  he  is  offered  in  the  gospel. 

1.  Jesus  Christ  is  offered  freely,  in  opposition  to  any  thing  that 
the  sinner  can  bring  as  a  price  for  Christ  or  his  salvation.  The 
gift  of  God  is  above  all  price — infinitely  valuable,  bestowed  on 
sinners  of  mankind  out  of  the  sovereign  and  boundless  love  of  the 
Father. 

2.  Jesus  Christ  is  offered  wholly.  God  hath  given  his  Son  to 
us,  not  for  one  purpose  only,  but  for  every  purpose ;  not  in  one 
character  or  relation,  but  iu  every  character  and  relation  which 
he  sustains.  To  receive  Christ  wholly,  then,  is  to  receive  him 
in  his  person  and  in  all  his  offices,  which  are  all  necessary  for  us, 
— it  is  to  receive  him  as  our  prophet,  as  our  priest,  and  as  our 
king. 

3.  Jesus  Christ  is  offered  particularly.  It  is  not  enough  to 
believe  that  Christ  is  offered  to  all  in  general,  because  there  can 
be  no* benefit  by  a  belief  of  the  general  offer  of  Christ,  without  a 
particular  application  of  him  by  the  person  himself  to  whom  he 
is  offered.  It  is  not  enough  to  believe  and  be  persuaded  of  the 
mercy  of  God  in  Christ, — that  he  is  able  and  willing  to  save  sin- 
ners; but  he  must  be  persuaded  that  Christ  is  able  and  willing  to 
save  us  in  particular.  As  the  law  condemns  not  only  all  in 
general,  but  every  one  in  particular;  so  nothing  can  relieve  the 
sinner  thus  condemned  in  particular,  but  the  particular  applica- 
tion of  Jesus  Christ  by  faith.  "  The  general  truth,  that  God  so 
loved  the  world,  that  he  gave  his  only  begotten  Son,  who  is  able 


OF  FAITH  IN  JEStS  CHRIST.  271 

and  willing  to  save  to  the  uttermost  all  that  come  to  him,  will 
prove  perfectly  inadequate  to  call  forth  the  sinner's  love.  He 
must  embrace  and  rest  upon  Christ  for  his  own  individual  salva- 
tion, before  this  can  possibly  take  place.  Never  "will  a  sinner  be 
able  sincerely  to  say,  Hove  God,  till  he  can  likewise  add,  because 
he  first  loved  me.  The  Psalmist  gives  a  just  account  of  the  man- 
ner in  which  love  to  God  is  produced,  when  he  says,  •  I  love  the 
Lord,  because  he  hath  heard  the  voice  of  my  supplication ;  and 
hath  delivered  my  soul  from  death,  mine  eyes  from  tears,  and  my 
feet  from  falling.' — Ps.  cxvi.  This  must  every  sinner  be  able  to 
say,  with  more  or  less  confidence,  regarding  his  eternal  salvation, 
before  he  can  be  rationally  expected  to  experience  any  cordial 
love  to  God." 

Should  the  trembling  sinner  feel  any  hesitation  to  make  this 
application  of  the  doctrine,  which  every  individual  must  make  to 
himself,  in  order  to  possess  faith  in  Christ,  he  might  be  argued 
with  in  the  following  manner: — u  Doubt  not  that  the  blood  of 
Christ  the  Son  of  God  cleanseth  from  all  sin ;  and  that  by  him 
all  who  believe  are  justified  from  all  things  from  which  they 
could  not  be  justified  by  the  law. — 1  John  i.  7;  Acts  xiii.  39. 
This  is  the  record  which  God  hath  given  of  his  Son.  If,  there- 
fore, thou  believest  not  that  God  is  now  willing  to  receive  thee 
for  his  Son's  sake,  thou  makest  God  a  liar,  and  deniest  that  Jesus 
is  the  Christ. — 1  John  ii.  12,  and  v.  10.  Thou  believest,  it  is 
true,  that  he  died  for  the  sins  of  the  world ;  but  believing  this, 
thou  believest  not  that  his  atonement  is  sufficient  for  thy  sins. 
Thus  thou  wouldst  rob  him  of  his  peculiar  character,  and  render 
him  no  more  the  Lamb  of  God  that  taketh  away  the  sins  of  the 
world,  and  whose  blood  justifieth  from  all  things  all  that  believe. 
Thou  sayest  that  thou  art  a  wicked  creature,  and  that  thou  art 
unworthy  of  so  great  a  mercy ;  and  it  is  true.  Thou  art  indeed  a 
most  guilty  and  polluted  sinner,  who  deservest  the  wrath  of  God 
to  be  poured  out  upon  thee ;  but  if  the  blood  of  Christ  cannot 
justify  thee  noiv,  when  shall  it  become  more  powerful,  and  when 
shalt  thou  become  less  guilty  ?  Will  thy  future  conduct  atone 
for  thy  sins  for  which  the  blood  of  Christ  is  unable  to  atone  ? 
Wilt  thou  not  rather  add  guilt  to  thy  former  iniquity,  and  daily 
become  more  deserving  of  the  fiery  indignation  which  shall  de- 
vour the  adversaries?  Reject  not,  then,  the  counsel  of  God 
against  thyself.  Thou  believest  that  Christ  died  for  our  sins,  and 
rose  again  for  our  justification;  be  assured,  then,  that  thy  sins  are 
forgiven  thee  for  his  sake.  Believe  the  Word  of  God  when  he 
tells  thee,  '  That  whosoever  believeth  shall  not  perish,  but  have 
everlasting  life.1  ^  He  is  not  a  man  that  he  should  lie.  Hath  he 
promised,  and  will  he  not  bring  it  to  pass  ?  If,  however,  thou 
wilt  not  believe,  thou  shalt  remain  in  thy  sins,  and  the  curse  of 
God  shall  abide  upon  thee.  But  still  be  assured,  that  though 
thou  perish,  it  is  Hot  the  less  true  that  there  is  nothing  wanting 


272  OF  FAITH  IN  JESUS  CHRIST. 

on  the  part  of  Christ  to  forgive  thy  sins,  and  to  bestow  on  thee 
everlasting  glory.  Whether  thou  believe  or  not,  this  is  true  now, 
and  will  be  true  throughout  eternity.  Thy  belief  alone  is  want- 
ing to  put  thee  in  actual  possession  of  what  Christ  is  able  and 
willing  to  confer,  and  is  now  offering  freely  to  bestow.  Let  not, 
then,  thy  unbelief  prove  thy  ruin.  Add  not  to  the  former  amount 
of  thy  transgressions  this  only  unpardonable  sin — that  of  doing 
despite  unto  the  Spirit  of  grace,  in  trampling  under  foot„the  blood 
of  the  Son  of  God." 

Obs.  286. — The  gospel  offer  of  salvation  is  made  to  all  men; 
but  the  -promise  of  salvation  is  made  to  those  only  who  believe. 

1.  "  The  declaration  and  call  of  the  gospel  are,  to  all  of  every 
nation,  condition,  and  character,  without  any  limitation  or  re- 
striction whatever. — Mark  xvi.  16;  Rom.  x.  12;  Gal.  iii.  28; 
Matt.  ix.  13;  Luke  vii.  37-50,  and  xxiii.  43;  Acts  ii.  37-40; 
1  Cor.  vi.  9-12;  1  Tim.  i.  13.  The  gospel  holds  forth  a  free  sal- 
vation, without  any  consideration  of  men's  good  works  or  quali- 
fications, either  to  merit  it,  or  to  prepare  and  fit  themselves  for 
it.  Salvation  is  everywhere  ascribed  to  the  sovereign  free  grace 
of  God. — Eph.  ii.  5;  Tit.  iii.  5;  Rom.  xi.  5,  and  iii.  24;  Eph.  i. 
5,  6;  Rom.  iv.  16,  xi.  6,  and  iv.  5,  16;  Eph.  i.  8.  The  gospel 
also  calls  all  men  everywhere  to  faith  and  repentance,  and  invites 
them  in  the  most  earnest  manner  to  partake  of  a  full  and  free 
salvation. — Isa.  Iv.  1-8;  Matt.  xi.  28;  John  vii.  37,  38;  Luke 
xiv.  16-24.  The  apostles  not  only  declared  the  gospel  testimony, 
but  called  every  one  to  believe  it  to  their  salvation;  and  they 
urged  this  call  by  every  motive  and  argument  with  which  the 
gospel  furnished  them  ;  and  which  are  the  strongest  that  can  be 
proposed  to  the  human  mind. — 2  Cor.  v.  18-21 ;  Acts  xvii.  30,  31, 
iii.  19,  xx.  21,  and  xxvi.  20.     But, 

2.  "  Although  the  gospel  declaration  and  call  are  universal,  yet 
the  promise  of  salvation  is  only  to  him  who  believeth. — Mark 
xvi.  16;  Rom.  x.  9.  The  gospel  does  not  declare  that  all  shall 
be  saved ;  nor,  indeed,  that  any  shall  be  saved  who  do  not  believe. 
It  declares  the  testimony  of  God  concerning  his  Son,  and  the  sal- 
vation that  is  in  him;  calls  upon  all  mankind  to  believe  that  testi- 
mony; and  promises  salvation  to  every  one  that  believeth  it,  but 
to  none  else.  Hence,  the  gospel  promise  of  salvation  is  not  uni- 
versal, but  restricted  to  him  who  believeth. — John  iii.  16.  Fur- 
ther, as  the  gospel  does  not  promise  salvation  to  any  but  believers, 
nor  tells  any  particular  person  expressly  and  directly  that  he 
himself  is  a  believer,  so  the  assurance  of  a  man's  own  justification 
is  founded,  not  mefely  upon  the  direct  testimony  of  God,  but  also 
upon  the  testimony  of  his  own  conscience,  bearing  him  witness 
in  the  Holy  Spirit,  that  he  believes  the  gospel  testimony  concern- 
ing Christ,  and  so  is  justified  according  to  the  tenor  of  the  gospel 
promise." 


OP  FAITH  IN  JESUS  CHRIST.  273 

Obs.  287. — No  sinner  can  believe  of  himself;  or,  in  other 
words,  faith  is  the  gift  of  God. 

"  Although  the  knowledge  and  belief  of  the  truth  is  a  duty  in- 
cumbent on  all  who  hear  the  gospel ;  yet  this  belief  is  the  special 
gift  of  God,  being  the  effect  of  Divine  teaching  by  means  of  the 
Word,  and  peculiar  to  the  elect." — Eph.  ii.  8;  Phil.  i.  29;  John 
vi.  45;  Rom.  x.  17;  1  John  v.  1.  For  a  sinner,  dead  in  sin,  to 
begin  the  exercise  of  faith,  or  of  any  of  the  graces  of  the  Spirit, 
before  the  promises  of  these  graces  have  begun  to  be  performed 
to  him,  is  absolutely  impossible  ;  and  hence  faith  is  here  called  a 
saving  grace.  It  is  called  a  grace,  because  it  is  freely  bestowed 
on  the  sinner,  without  any  thing  going  before,  or  any  thing  to  re- 
commend him  to  the  notice  of  God ;  and  it  is  called  a  saving 
grace,  not  because  it  is  saving  as  it  is  an  act  of  ours,  or  as  if  it 
were  a  condition,  by  the  fulfilment  of  which  we  shall  be  saved 
(for  this  would  be  salvation  by  works,  entirely  opposed  to  the 
plan  of  salvation  revealed  in  the  gospel),  but  because  salvation 
accompanies  it  wherever  it  is  found  of  Divine  operation.  See 
Col.  ii.  12.  Whatever  appearances  of  faith,  then,  there  may  be 
in  false  professors,  they  have  not  radically  that  perception  of  the 
truth,  nor  that  persuasion  of  it  on  its  proper  evidence,  which  real 
believers  have. 

But  here  a  caution  is  necessary  with  respect  to  the  doctrine  of 
Divine  influence.  lfc  We  must  beware  of  misapplying  this  doc- 
trine, by  neglecting  to  believe  in  Christ  till  we  feel  the  distinct 
operation  of  his  Spirit  enabling  us  to  do  so ;  or  ofmeglecting  to 
comply  with  the  gospel  call,  on  pretence  of  allowing  God  to  ac- 
complish his  work  by  implanting  the  grace  of  faith.  God  be- 
stows the  gift  of  faith,  by  imperceptibly  enabling  men  to  consider 
and  embrace  his  Word  as  rational  creatures.  We  are  not,  then, 
to  look  for  any  sudden  sensible  impulse  of  Divine  grace,  as  seamen 
wait  for  the  flowing  of  the  tide  before  they  attempt  to  leave  the 
harbour;  nor  are  we  to  suppose  it  necessary,  that  we  should  in  all 
cases  be  able  to  distinguish  between  the  gracious  operations  of 
the  Spirit,  and  the  natural  exercise  of  our  own  intellectual  and 
active  powers.  We  should  trust  entirely  in  the  effectual  aid  of 
Divine  grace,  and  ascribe  all  our  salvation  to  Almighty  power; 
and  yet  we  are  to  attempt  to  believe  and  obey  the  gospel,  as  if 
we  were  able  to  do  so  of  ourselves."  We  may  further  remark, 
that  in  our  attempts  to  believe  in  Christ,  we  should  not  fix  our 
attention  on  the  operations  of  our  mind,  but  on  those  external 
and  heavenly  objects  which  are  exhibited  to  us  in  the  gospel, — 
on  "  the  facts  and  doctrines,  the  invitations  and  promises  of  the 
gospel — the  divine  person  and  mediatorial  offices  of  Christ — his 
vicarious  satisfaction  on  the  cross,  and  his  glorious  ministry  in 
the  heavenly  temple— rhis  boundless  compassion  and  mighty 
power — his  unsearchable  riches  and  enduring  faithfulness  "—-in 


274  OF  FAITH  IN  JESUS  CHRIST. 

a  word,  on  "  the  Lamb  of  God  that  taketh  away  the  sins  of  the 
world." 

Obs.  288. — As  we  cannot  discern  the  difference  between  the 
real  believer  and  the  mere  professor  by  the  confession  of  the  mouth, 
when  that  confession  accords  with  the  form  of  sound  words,  it  is 
necessary  that  true  faith  should  be  distinguished  by  its  genuine 
effects  upon  the  heart  and  life.  .  ' 

This  must  be  evident  to  every  one.  "  And  such  is  the  impor- 
tant, interesting,  and  salutary  nature  of  the  saving  truth  testified 
in  the  gospel,  with  its  suitableness  and  freeness  for  the  chief  of 
sinners,  that  it  is  no  sooner  perceived  and  believed,  than  it  takes 
possession  of  the  will  and  affections,  and  becomes  in  the  soul  the 
ground  of  its  hope,  trust,  and  reliance, — the  object  of  its  desire, 
acceptance,  esteem,  and  joy, — and  the  principle  of  every  holy, 
active,  and  gracious  disposition  of  heart." 

Here  a  caution  is  necessary.  "  These  effects,  of  faith  or  of  the 
truth  believed,  ought  not  to  be  confounded  with  faith  itself  as 
is  commonly  done.  Although  faith  is  the  confidence  of  things 
hoped  for,  and  also  worketh  by  love  ;  yet  it  is  neither  hope  nor 
love,  for  the  apostle  distinguisheth  it  from  both  :  '  And  now 
abideth  faith,  hope,  love,  these  three.'' — 1  Cor.  xiii.  13.  The 
same  may  be  said  of  all  its  other  effects  upon  the  heart;  for 
whatever  is  more  than  belief  is  more  than  faith,  and  ought  to  go 
by  another  name."  We  may  here  observe,  that  faith,  hope,  and 
love,  are  thus  accurately  distinguished  :  "  The  gospel  presents  a 
faithful  testimony  to  be  believed,  exhibiting  an  amiable  object 
to  be  loved,  and  good  things  to  come  to  be  hoped  for.  Faith, 
then,  respects  the  truth  of  the  testimony ;  love,  what  is  amiable 
in  it;  and  hope,  the  good  things  in  prospect." 

"  But  (it  may  be  here  asked)  what  necessity  is  there  to  make 
such  a  nice  distinction  ?  Can  any  harm  arise  from  including  in 
the  nature  of  faith  such  holy  dispositions,  affections,  and  exer- 
cises of  heart,  as  are  confessedly  inseparable  from  it  ?  "  To  this 
we  reply  in  the  following  considerations  : — 

1.  **  Unless  we  carefully  distinguish  faith  from  its  effects,  par- 
ticularly on  the  point  of  a  sinner's  acceptance  with  God,  the  import- 
ant doctrine  of  free  justification  by  faith  alone  will  be  materially 
affected.  The  Scriptures  pointedly  declare,  that  God  justifies 
sinners  '■freely  by  his  grace,  through  the  redemption  that  is  in 
Jesus  Christ,'  and  that  this  justification  is  received  '  through  faith 
in  Christ's  blood.' — Rom.  iii.  24, 25.  Faith  in  this  case  is  always 
distinguished  from,  and  opposed  to,  the  works  of  the  law ;  not  merely 
of  the  ceremonial  law,  but  of  that  law  which  respects  the  heart 
as  well  as  the  life. — Rom.  iii.  20,  27,  28,  and  ix.  32;  Gal.  ii.  16, 
and  iii.  9-15 ;  Matt.  xxii.  37-41.  If,  then,  faithis  not  distinguished 
from,  and  opposed  to,  our  conformity  to  the  law,  both  outwardly 


OF  FAITH  IN  JESUS  CHRIST.  275 

and  inwardly,  it  cannot  be  said  that  we  are  'justified  by  faith  with- 
out the  deeds  of  the  law,'  or  that  God  '  justifieth  the  ungodly S — 
Rom.  iii.  28,  and  iv.  5.  Faith,  indeed,  as  a  principle  of  action, 
4  worketh  by  love;'  but  it  is  not  as  thus  working  that  it  is  im- 
puted for  righteousness  ;  for  it  is  expressly  declared,  that  righte- 
ousness is  imputed  '  to  him  that  worketh  not,  but  believeth  on  him 
that  justifieth  the  ungodly.'' — Rom.  iv.  5.  '  It  is  oi  faith,  that  it 
might  be  by  grace  f — Rom.  iv.  16;  and  grace  and  works  are  re- 
presented as  incompatible  with  each  other, — Rom.  xi.  6;  for  4to 
him  that  worketh  is  the  reward  not  reckoned  of  grace,  but  of 
debt,' — Rom.  iv.  4.  Now,  when  men  include  in  the  very  nature 
of  justifying  faith  such  good  dispositions,  holy  affections,  and 
pious  exercises  of  heart,  as  the  moral  law  requires,  and  so  make 
them  necessary  to  a  sinner's  acceptance  with  God,  it  perverts  the 
apostle's  doctrine  on  this  important  subject,  and  makes  justifica- 
tion to  be  at  least  '  as  it  were  by  the  works  of  the  law.' 

2.  u  The  effect  of  such  doctrine  upon  the  mind  of  an  awakened 
sinner  is  obvious.  He  who  conceives  that,  in  order  to  his  par- 
don and  acceptance  with  God,  he  must  first  be  possessed  of  such 
good  dispositions  and  holy  affections  as  are  commonly  included 
in  the  nature  of  faith,  will  find  no  immediate  relief  from  the 
gospel,  nor  any  thing  in  it  which  fully  reaches  his  case,  while  he 
views  himself  merely  as  a  guilty  sinner.  Instead  of  believing  on 
Him  who  justifieth  the  ungodly,  he  believes,  on  the  contrary,  that 
he  cannot  be  justified  till  he  sustains  an  opposite  character. 
Though  Christ  died  for  sinners — for  the  ungodly;  yet  he  does 
not  believe  that  Christ's  death  will  be  any  benefit  to  him  as  a 
mere  sinner,  but  as  possessed  of  holy  dispositions;  nor  does  he 
expect  relief  to  his  conscience  purely  and  directly  from  the 
atonement,  but  through  the  medium  of  a  better  opinion  of  his 
own  heart  or  character.  This  sentiment,  if  he  is  really  con- 
cerned about  the  salvation  of  his  soul,  must  set  him  upon  at- 
tempts to  reform  his  heart,  and  to  do  something,  under  the 
notion  of  acting  faith,  that  he  may  be  justified;  and  all  his  en- 
deavours, prayers,  and  religious  exercises,  will  be  directed  to 
that  end.  The  religion  of  thousands  consists  in  a  train  of  suc- 
cessive attempts  of  this  kind,  while  they  are  agitated  by  alternate 
hopes  and  fears,  according  as  they  apprehend  they  have  been 
successful  or  not  in  such  self-justifying  labours  ;  and  should  any 
work  themselves  up  to  some  degree  of  hope  and  peace  by  exer- 
tions of  this  kind,  such  hope  does  not  arise  from  the  work  finished 
by  the  Son  of  God,  as  alone  sufficient  to  justify  the  ungodly, 
but  from  some  supposed  change  wrought  upon  their  own  hearts, 
entitling  them  to  trust  in  him.  So  that  the  effect  of  this  prin- 
ciple is  either  tormenting  fear,  or  self-righteous  confidence  ;  and, 
therefore,  it  is  equally  inimical  to  true  peace  and  real  gospel  holi- 
ness." 


- 


276  OF  FAITH  IN  JESUS  CHRIST. 

Obs.  289. — The  first  and  principle  evidence  of  faith  is  con- 
sciousness. 

"  All  who  really  believe  the  gospel  must  be  instantly  more  or 
less  conscious  of  it.  We  are  so  constituted,  that  we  cannot  hear, 
or  feel,  or  see  objects  without  knowing  it.  The  impressions 
which  objects  make  upon  our  senses,  and  our  consciousness  of 
these  impressions,  are  inseparable.  Our  minds  are  also  so  framed, 
that  we  cannot  believe  the  truth  of  any  report,  without  being 
immediately  conscious  that  we  do  so.  Whatever  produces  be- 
lief, excites  at  the  same  instant  an  inward  consciousness  of  it ; 
and  in  all  ordinary  cases  we  cannot  be  more  sure  that  a  thing  is 
true,  than  that  we  ourselves  perceive  it  to  be  so.  This  every  man 
knows  by  experience.  When,  therefore,  the  light  of  the  glorious 
gospel  shines  into  the  heart  of  a  sinner  with  divine  evidence,  so 
as  to  produce  conviction  that  it  is  the  truth  and  testimony  of 
God,  it  must  necessarily  be  accompanied  with  a  present  conscious- 
ness in  the  mind  of  him  who  believes  it  and  is  affected  by  it. 
The  Scriptures  suppose  that  a  believer  is  immediately  conscious 
of  his  faith ;  for  it  calls  him  at  the  very  first  to  confess  it  with 
his  mouth  unto  salvation. — Rom.  x.  9.  Jesus  asked  the  man 
whom  he  had  cured  of  blindness,  "  Dost  thou  believe  on  the  Son 
of  God?1 — John  ix.  35.  He  also  asks  his  disciples,  !  But  whom 
say  ye  that  I  am?' — Matt.  xvi.  15  ;  and  Philip  saith  to  the 
eunuch,  'If  thou  believest  with  all  thine  heart.' — Acts  viii.  37. 
The  confession  demanded  is  that  of  a  man's  own  belief  which 
no  man  could  make  in  sincerity  and  truth  without  knowing  that 
he  believes.  Accordingly,  the  Scripture  confessions  run  in  this 
manner  :  '  We  believe,  and  are  sure  that  thou  art  that  Christ,  the 
Son  of  the  living  God.' — John  vi.  69.  4  By  this  we  believe  that 
thou  earnest  forth  from  God.'— John  xvi.  30.  4  Lord,  /  believe? 
— John  ix.  38.  *  /  believe  that  Jesus  is  the  Son  of  God,* — Acts 
viii.  37.  These  confessions  express  not  only  their  belief,  but  also 
their  consciousness  of  it;  and  if  we  allow  them  to  be  sincere,  and 
not  spoken  in  ignorance  or  hypocrisy,  they  clearly  prove,  that 
those  who  believe  the  gospel  know  immediately  that  they  do  so, 
and  can  say,  /  believe.  The  most  of  these  confessions  were  made 
on  their  first  believing,  and  before  their  faith  had  been  evidenced 
by  their  works.  They  could  not,  perhaps,  answer  all  the  meta- 
physical questions  which  men  have  agitated  about  the  nature  of 
faith,  any  more  than  the  blind  man  could  philosophize  upon  the 
nature  of  light  and  vision,  or  tell  how  Jesus  opened  his  eyes;  yet 
like  him  they  could  say,  and  with  the  like  consciousness,  4  One 
thing  I  know,  that  whereas  I  was  blind,  now  I  see.' — John 
ix.  25.  The  power  of  Jesus  in  giving  sight  to  the  blind  man 
made  him  instantly  sensible  that  he  saw,  and  left  no  room 
for  reasoning  upon  the  subject;  even  so,  when  the  import  and 
evidence  of  the  truth  shines  into  the  heart  by  the  enlightening 


OF  FAITH  IN  JESUS  CHRIST.  277 

Spirit,  it  has  at  once  the  double  effect  of  producing  belief  and  the 
consciotisness  of  it.  This  consciousness  of  faith  is  the  first  and 
radical  evidence  to  a  man  that  he  is  justified  according  to  the 
gospel  promise,  and  upon  this  must  all  additional  and  succeeding 
proofs  of  it  ultimately  rest;  for  good  works  cannot  prove  to  him 
that  he  is  justified,  unless  he  is  at  the  same  time  conscious  that 
they  are  the  fruits  of  faith  and  love." 

This  may  be  made  further  evident  from  the  following  re- 
marks : — 

1.  "  It  is  recorded  as  matter  of  fact,  that  the  first  converts  to 
Christianity  were  filled  with  peace  and  joy,  as  soon  as  they  be- 
lieved the  gospel. — Acts  ii.  24,  viii.  39,  x.  43,  46,  xiii.  48,  and 
xvi.  31-35;  1  Thess.  i.  5,  6.  Peace  with  God,  and  rejoicing  in 
the  hope  of  his  glory,  are  immediately  connected  with  being  jus- 
tified by  faith. — Rom.  v.  1,  2.  The  '  belief  that  they  may  be 
justified,'  or  *  the  hope  of  being  made  just,'  though  a  relief  from 
despair,  will  not  fully  account  for  this  peace  and  joy.*  Believers 
enjoy  peace  with  God  in  proportion  to  the  evidence  they  have 
that  their  sins  are  forgiven  them ;  and  their  joy  is  described  to  be 
a  joy  in  God  through  the  Lord  Jesus  Christ,  by  whom  they  have 
now  received  the  reconciliation. — Rom.  v.  11.  The  conscience 
is  said  to  be  purged  or  made  perfect  by  the  blood  of  Christ. — 
Heb.  ix.  14,  and  x.  2.  The  sense  of  guilt  in  the  conscience  is  a 
sure  and  personal  thing,  and  the  pain  occasioned  by  it  is  the  fear 
of  Divine  wrath  upon  the  individual.  The  atonement  alone,  or 
without  more,  is  sufficient  to  remove  this  fear,  perfect  the  con- 
science, and  give  peace  with  God ;  but  it  does  not  produce  this 
effect  upon  the  conscience  while  the  sinner  views  it  only  as  a 
possible  relief,  or  that  by  which  he  may  be  justified,  and  remains 
entirely  uncertain  whether  he  is,  or  ever  shall  be,  justified  by  it  or 
not.  A  concealed  pardon  cannot  fully  relieve  or  cleanse  the  con- 
science. A  purged  conscience,  and  the  conscious  sense  of  being 
purged,  are  one  and  the  same  thing.  This  is  stated  as  a  prere- 
quisite to  our  serving  the  living  God  with  freedom  and  accep- 
tance, and  supposes  that  we  both  believe  the  truth  and  are  con- 
scious that  we  do  so. — Heb.  ix.  14. 

*  To  show  that  a  believer,  even  in  the  full  assurance  of  faith,  has  no 
evidence  that  God  is  willing  to  save  him,  some  produce  the  faith  of 
those  who  applied  for  bodily  cures,  which  appears  to  be  only  a  persua- 
sion of  Christ's  ability.  But  the  answer  is  easy.  There  was  no  univer- 
sal declaration  made,  that  Christ  would  heal  all  the  diseased  who  be- 
lieved his  power.  Such  a  declaration  would  have  removed  all  doubts 
of  his  willingness  from  those  who  believed  his  ability,  and  would  have 
left  no  room  for  saying,  "  If  thou  wilt,  thou  canst  make  me  clean." 
But  the  gospel  openly  declares  it  to  be  the  will  of  God,  "  That  every 
one  that  seeth  the  Son,  and  believeth  on  him,  should  have  everlasting 
life."— John  vi.  40.  And  Jesus  saith,  "  Him  that  cometh  unto  me,  I 
will  in  no  wise  cast  out,"  ver.  37.  This  gives  the  believer  a  claim  on 
his  faithfulness,  and  leaves  him  no  room  to  suspect  his  willingness. 

a  a 


278  OF  FAITH  IN  JESUS  CHRIST. 


il 


2.  "  The  Spirit  of  adoption  is  also  represented  as  the  common 
rivilege  of  all  believers ;  for  as  they  are  '  all  the  children  of  God 
y  faith  in  Christ  Jesus'  (Gal.  iii.  26),  so,  'because  they  are 

sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into  their  hearts.' 
— Gal.  iv.  6.  By  this  Spirit  they  know  their  filial  relation  to 
God ;  for  it  witnesseth  with  their  spirits  that  they  are  the  chil- 
dren of  God,  and  emboldens  them  to  cry,  '  Abba,  Father.1 — Rom. 
\iii.  15,  16.  Agreeably  to  which,  Christ  hath  taught  his  disciples 
to  pray,  '  Our  Father/  &c. 

3.  "  Another  immediate  effect  of  believing  the  gospel  is  love 
to  God,  which  supposes  the  knowledge  of  his  love  to  us.  It  is 
indeed  admitted,  that  when  we  perceive  his  good-will  towards 
sinners  in  general,  as  manifested  in  the  gospel,  and  know  that 
there  is  forgiveness  with  him,  so  as  to  hope  in  his  mercy,  it  will 
reconcile  us  to  his  character,  and  lead  us  to  esteem  and  reverence 
him,  and  to  desire  his  favour  above  every  thing,  though  we  should 
not  yet  be  assured  of  his  love  to  ourselves  in  particular  ;  and  this, 
no  doubt,  is  love.  But  that  love  which  is  of  the  nature  of  gra- 
titude, cannot  take  place  without  some  degree  of  persuasion  that 
we  ourselves  are  beloved  or  benefited  by  the  object  of  it.  Ac- 
cordingly, the  apostle  says,  '  We  love  him  because  he  first  loved 
us'  (1  John  iv.  19), — i.  e.,  because  we  know  this;  for  he  had 
said  before,  '  We  have  known  and  believed  the  love  that  God 
hath  to  us.' 

4.  "  Obedience  is  another  effect  of  the  belief  of  the  truth.  But 
believers  are  exhorted  to  obedience  from  the  consideration  of 
their  being  redeemed,  and  already  in  a  justified  state.  They  are 
commanded  to  love  one  another,  and  to  ivalk  in  love,  because 
God  hath  loved  them,  and  even  as  Christ  loved  them,  and  gave 
himself  for  them, — John  xiii.  34;  1  John  iv.  11;  Eph.  v.  2;  to 
forgive  one  another,  because  God,  for  Christ's  sake,  hath  forgiven 
them, — Eph.  iv.  32;  Col.  iii.  13;  to  liberality  in  alms-giving, 
because  they  know  the  grace  of  the  Lord  Jesus  Christ,  that  though 
he  was  rich,  yet  for  their  sakes  he  became  poor,  that  they  through 
his  poverty  might  be  rich, — 2  Cor.  viii.  9;  to  glorify  God  in  their 
body  and  spirit,  which  are  God's,  because  they  are  not  their  own, 
but  bought  with  a  price, — 1  Cor.  vi.  20;  and  to  be  holy  in  all 
manner  of  conversation,  passing  the  time  of  their  sojourning  here 
in  fear;  forasmuch  as  they  know  that  they  were  redeemed  with 
the  precious  blood  of  Christ,  as  of  a  lamb  without  blemish  and 
without  spot, — 1  Pet.  i.  15-20.  These  motives  evidently  sup- 
pose, that  believers  know  that  they  are  in  a  state  of  salvation ; 
and  that  not  as  a  consequence  of  their  obedience,  but  as  a  ground 
or  reason  of  it ;  for  motives,  in  the  order  of  nature,  must  be 
known  and  believed  previous  to  the  conduct  which  is  influenced 
by  them.  The  knowledge  of  their  salvation,  therefore,  must  ori- 
ginate in,  and  be  constantly  supported  by,  the  gospel  itself  stand- 
ing true  in  their  minds,  and  so  drawing  forth  the  testimony  of 


.      OF  FAITH  IN  JESUS  CHRIST.  279 

their  conscience  that  they  believe  it.  This  testimony  -will  he 
more  or  less  explicit,  according  to  the  degree  of  faith  which  is 
the  subject  of  it ;  even  as  faith  itself  is  weak  or  strong,  in  pro- 
portion to  the  degree  of  light  and  evidence  with  which  the  gos- 
pel bv  the  Spirit  shines  into  the  mind,  which  is.  the  foundation  of 
both." 

Obs.  290. — Although  consciousness  is  the  first  and  radical 
evidence  which  a  man  has  of  his  own  salvation  in  believing  the 
gospel,  yet  this  does  not  supersede  other  proofs  of  it  to  his  own 
conscience. 

"  This  principal  evidence  still  leaves  room  for  additional  evi- 
dence, not,  however,  that  God  is  true,  but  that  the  person  himself 
is  a  true  believer;*  and  for  this  the  Scripture  refers  him  to  the 
genuine  effects  of  the  gospel  on  his  heart  and  life.  The  Word  of 
God  supposes  that  men  may  deceive  themselves  in  this  important 
matter, — Gal.  vi.  3;  and  repels  the  vain  pretensions  of  such  as  say 
they  believe  and  know  God,  and  have  fellowship  with  him,  whilst 
they  walk  in  darkness  and  keep  not  his  commandments, — 1  John 
i.  6,  and  ii.  4,  5 ;  James  ii.  20.  Nay,  it  supposes  that  men  may 
be  enlightened,  receive  the  word  with  joy,  for  a  while  believe, 
know  the  way  of  righteousness,  and  even  escape  the  pollutions  of 
the  world  through  the  knowledge  of  the  Lord  and  Saviour,  and 
yet  fall  away  irrecoverably. — Luke  viii.  13;  Heb.  vi.  4-6,  and 
x.  26;  2  Pet.  ii.  20,  21.  These  things  are  set  before  believers 
with  a  view  to  guard  them  against  presumption,  and  to  awaken 
in  them  a  cautious  fear  lest  they  should  grow  barren  and  unfruit- 
ful in  the  knowledge  of  Christ,  and  depart  from  the  living  God 
through  unbelief.— John  xv.  2,  6;  Rom.  xi.  19-28;  1  Cor.  x.  11, 
12;  Heb.  iii.  12;  2  Pet.  Hi.  17;  2  John  viii.  On  the  other  hand, 
Jesus  said  to  those  who  believed  on  him,  i  If  ye  continue  in  my 
word,  then  are  ye  my  disciples  indeed.' — John  viii.  31.  '  If  ye 
keep  my  commandments,  ye  shall  abide  in  my  love.'' — John  xv. 
19.  His  beloved  disciple  writes  in  the  same  strain  :  '  But  whoso 
keepeth  his  word,  in  him  verily  is  the  love  of  God  perfected : 
hereby  know  we  that  we  are  in  him.  We  know  that  we  have 
passed  from  death  unto  life,  because  we  love  the  brethren. 
Hereby  know  we  that  we  are  of  the  truth,  and  shall  assure  our 
hearts  before  him.  And  he  that  keepeth  his  commandments 
dwelleth  in  him,  and  he  in  him  ;  and  hereby  we  know  that  he 
abideth  in  us,  by  the  Spirit  which  he  hath  given  us.' — 1  John  ii. 
5.  and  iii.  14, 19, 24.  These  and  such  passages  clearly  show  that 
believers  know  their  connection  with  Christ,  not  merely  by  con- 

*  No  doubt  the  truth  of  God  is  more  and  more  confirmed  to  a  be- 
liever as  he  experiences  the  effects  of  his  Word,  and  the  accomplish- 
ment of  his  promises ;  but  the  point  in  hand  is  the  evidence  of  a  man's 
own  salvation  :  and  it  is  one  thing  to  know  that  God  is  true,  and  another 
td  know  that  lam  a  true  believer. 


280  OF  FAITH  IN  JESUS  CHRIST. 

scious  belief,  but  also  by  faith  working  by  love,  and  influencing 
them  to  keep  his  commandments.  Accordingly,  they  are  ex- 
horted to  give  diligence  to  make  their  calling  and  election  sure, 
by  adding  to  their  faith  virtue,  knowledge,  temperance,  patience, 
godliness,  brotherly-kindness,  and  charity ;  and  to  show  the  same 
diligence  to  the  full  assurance  of  hope  unto  the  end. — 2  Pet.  i. 
5-12;  Heb.  vi.  11.*  When  the  gospel  first  shines  into  a  man's 
mind  with  Divine  light  and  evidence,  making  itself  manifest  in 
his  conscience  as  the  Word  of  the  living  God,  it  does  not  leave 
him  in  painful  uncertainty,  either  as  to  his  faith  or  state,  though 
he  be  not  as  yet  conscious  of  all  these  effects  by  which  he  must 
afterwards  try  his  faith.  But  when  his  faith  works  with  his 
works,  and  brings  forth  the  fruits  of  the  gospel,  and  purifies  his 
soul  to  the  unfeigned  love  of  the  brethren,  he  sees  it  distinguished 
from  that  faith  which  is  dead,  being  alone. — James  ii.  17,  20,  26. 
When  it  overcomes  the  world,  and  raises  him  above  the  prevail- 
ing influence  of  the  cares,  riches,  and  pleasures  of  this  life,  his 
conscience  bears  him  witness  that  he  does  not  class  with  the 
thorny-ground  professors. — Luke  viii.  14.  When  it  supports  him 
under  tribulations  and  trials,  so  that  he  does  not  faint  or  give 
way,  this  trial  of  his  faith  working  patience,  and  being  attended 
with  Divine  support  and  consolation,  gives  him  experience  that 
God  is  with  him,  and  that  he  is  distinguished  from  those  who  re- 
ceive the  word  with  joy,  and  for  a  while  believe,  but  in  time  of 
temptation  fall  away. — James  i.  3,  4;  Rom.  v.  3,  4;  Luke  viii. 
13.  By  this  his  hope  is  confirmed  that  he  shall  endure  unto  the 
end,  and  that  his  faith  will  be  found  unto  praise,  and  honour,  and 
glory  at  the  appearing  of  Jesus  Christ. — 1  Pet.  i.  5,  7.  So  that, 
as  he  continues  in  Christ's  word,  and  grows  in  conformity  to  him, 
his  experience  of  the  love  of  God  is  enlarged,  and  the  testimony 
of  his  conscience  strengthened,  by  the  Holy  Spirit,  the  Comforter, 
giving  him  additional  manifestations,  and  more  abundant  fellow- 
ship with  Christ  in  his  joy,  as  the  earnest  of  the  heavenly  inhe- 
ritance."— Rom.  v.  5;  John  xiv.  21.  23,  and  xv.  9-12;  Eph.  i. 
13,  14. 

We  may  here  remark,  that  we  should  not  begin  immediately, 
on  our  first  believing,  to  look  for  those  fruits  of  faith  which  dis- 
tinguish the  genuine  disciples  of  Christ.  "  Before  doing  this,  we 
should  persevere  for  some  time  in  applying  to  Jesus  by  the  prayer 
of  faith.  Although  the  word  of  the  Lord  works  effectually  in 
them  who  cordially  receive  it,  by  bringing  forth  good  fruit ;  yet 

*  When  the  apostle  exhorts  believers  to  give  all  diligence  to  make 
their  calling  and  election  sure,  &c,  some  are  of  opinion  that  he  means 
that  we  are  to  make  them  sure  to  others ;  but  if  we  look  to  the  end  of 
the  10th  verse,  we  shall  find  that  he  means  that  we  are  to  make  them 
sure  to  ourselves,  to  our  own  consciences  in  the  sight  of  God :  for  it  by 
no  means  follows,  that  because  others  may  think  our  calling  and  elec- 
tion sure,  therefore  we  shall  never  fall,  but  obtain  the  heavenly  king- 
dom. 


OF  FAITH  IN  JESUS  CHRIST.  281 

it  works  gradually,  like  the  earth  which  produces  '  first  the  blade, 
then  the  ear,  and  after  that  the  full  corn  in  the  ear.'  If  we  sud- 
denly withdraw  our  attention  from  the  object  of  faith,  to  search 
for  the  fruits  of  it,  its  influence  in  purifying  our  heart  will  thereby 
be  greatly  weakened,  our  spiritual  joy  will  be  interrupted,  and 
our  unbelieving  fears  revived.  We  should,  therefore,  hold  fast 
the  beginning  of  our  confidence,  by  frequently  renewing  our  ap- 
plication to  Christ ;  that  our  faith  may  grow  exceedingly,  and 
that  we  may  attain  the  full  assurance  of  hope  as  the  result  of  our 
experience." 

Obs.  291. — There  are  various  evidences  of  the  strength  and 
weakness  of  faith. 

1.  Faith  appears  to  be  strong^vfhen  it  rests  upon  the  word  of  a 
faithful  God — faithful  to  the  word  upon  which  he  hath  caused  U3 
to  hope,  not  when  sense  and  reason  seem  to  favour  our  hopes,  but 
even  when  there  is  no  evidence  of  hope  from  that  quarter, — when 
we  wait  on  the  Lord  and  cleave  to  him  in  the  midst  of  many  and 
great  difficulties, — Matt.  xv.  21,  &c. ;  when  we  commit  ourselves 
to  God  in  the  most  troublesome  times,  reposing  ourselves  on  him 
with  the  utmost  confidence, — Ps.  cxii.  7;  when  we  are  found 
walking  in  all  the  commandments  and  ordinances  of  the  Lord, 
notwithstanding  the  temptations,  and  reproaches,  and  sufferings 
to  which  we  may  be  exposed  from  the  world  around  us ;  and 
when  we  are  found  in  love  with  those  duties  which  appear  dis- 
agreeable to  flesh  and  blood,  which  we  do  not  consult, — Heb.  xi. 
24,  &c. 

2.  Faith  appears  to  be  weak,  when  we  do  not  see  the  Divine 
word  to  be  always  a  sure  ground  of  hope ;  when  we  can  suspect 
the  favour  and  love  of  God  to  us, — Isa.  xl.  27 ;  when  we  murmur 
and  complain  if  our  prayers  are  not  immediately  answered, — Isa. 
xxxviii.  14;  when  we  are  more  addicted  to  a  life  of  sense  than 
to  a  life  of  faith, — John  xx.  27;  and  when  we  are  much  afraid 
of  reproach,  and  suffering,  and  persecution  for  the  sake  of  Christ 
and  his  gospel,  &c.  But  if  we  have  an  inward  hatred  at  sin  as 
such — as  contrary  to  the  holiness  of  God ;  if  we  love  Christ  above 
all  things,  and  account  all  things  but  loss  for  the  excellent  know- 
ledge of  him ;  and  if  we  are  well  pleased  with  the  plan  of  salva- 
tion appointed  by  God,  and  would  be  saved  by  Christ  alone  and 
his  imputed  righteousness ;  then,  although  weak,  faith  appears  to 
be  accompanied  with  salvation. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  value  and  necessity  of 
Christ.  2.  The  value  and  extent  of  the  gospel.  3.  The  great- 
ness of  the  love  of  God.  4.  That  Christ  is  in  every  respect  a 
suitable  Saviour.  5.  That  unbelief  is  the  greatest  sin,  and  the 
crowning  one  which  excludes  any  man  from  the  kingdom  of  hea- 

a  a2 


282  OF  REPENTANCE  UNTO  LIFE. 

ven.  6.  That  the  salvation  "which  Christ  offers,  consists  of  deli- 
verance from  sin  here,  as  well  as  from  wrath  hereafter.  7.  The 
happiness  of  believers,  or  of  those  who  receive  the  testimony  of 
God  concerning  his  Son ;  and  the  misery  of  unbelievers,  or  of 
those  who  reject  this  testimony.  —  Mark  xvi.  16;  1  John  v. 
10-12. 

SECT.  2.— OF  REPENTANCE    UNTO   LIFE. 

<Q.  87 — OTjat  (a  UUpentauce  unto  %tfe? 

Repentance  unto  life  is  a  saving  grace,  whereby  a 
sinner,  out  of  a  true  sense  of  his  sin,  and  apprehension 
of  the  mercy  of  God  in  Christ,  doth,  with  grief  and 
hatred  of  his  sin,  turn  from  it  unto  God,  with  full  pur- 
pose of,  and  endeavour  after  new  obedience. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  repentance  unto  life  is  a  saving  grace.  2  Cor.  vii.  10. 
u  Godly  sorrow  worketh  repentance  to  salvation,  not  to  be  re- 
pented of."     See  also  Acts  xi.  18. 

2.  That  in  repentance  there  must  be  a  true  sense  of  sin.  Ps. 
xli.  4. — "  Against  thee,  thee  only,  have  I  sinned,  and  done  this 
evil  in  thy  sight."     See  also  Ezek.  xvi.  61. 

3.  That  in  repentance  there  is  an  apprehension  of  mercy  in 
God.  Rom.  ii.  4. — "  The  goodness  of  God  leadeth  thee  to  re- 
pentance."    See  also  Joel  ii.  13. 

4.  That  the  mercy  of  God  to  the  sinner  is  exhibited  only  in 
Christ.  2  Cor.  v.  19. — "  God  was  in  Christ  reconciling  the  world 
to  himself."    See  also  Rom.  iii.  25. 

5.  That  in  true  repentance  there  is  a  sincere  grief  for  sin.  Jer. 
xxxi.  19. — M  I  was  ashamed,  yea,  even  confounded,  because  I 
did  bear  the  reproach  of  my  youth."     See  also  ver.  18. 

6.  That  in  true  repentance  there  is  a  sincere  hatred  of  sin. 
Ezek.  xxxvi.  31. — "  Then  shall  ye  remember  your  own  evil 
ways,  and  your  doings  that  were  not  good,  and  shall  loathe  your- 
selves in  your  own  sight,  for  your  iniquities,  and  for  your  abomi- 
nations."    See  also  Ps.  cxix.  128. 

7.  That  in  true  repentance  the  sinner  turns  from  his  sin.  Ezek. 
xviii.  30. — "  Repent,  and  turn  yourselves  from  all  your  trans- 
gressions."    See  also  Jer.  xxxi.  18. 

8.  That  in  true  repentance  the  sinner  returns  to  God.  Lam. 
iii.  40. — "  Let  us  search  and  try  our  ways,  and  turn  again  to  the 
Lord." 

9.  That  in  true  repentance  there  is  a  full  purpose  of  obedience 
to  God.  Ps,  cxix.  59. — "  I  thought  on  my  ways,  and  turned  my 
feet  unto  thy  testimonies."    See  also  ver.  8. 


OP  REPENTANCE  UNTO  LIFE.  283 

10.  That  in  true  repentance  there  is  an  anxious  endeavour  to 
obey  God.  Jer.  xxxi.  18. — "  Turn  thou  me,  and  I  shall  be 
turned,  for  thou  art  the  Lord  my  God." 

11.  That  the  obedience  which  follows  true  repentance  is  new 
obedience.  Rom.  vii.  6. — "  That  we  should  serve  in  newness  of 
spirit,  and  not  in  the  oldness  of  the  letter." 

EXPLANATION. 

Obs.  292. — Repentance  is  commonly  distinguished  into  legal 
repentance  and  evangelical  repentance. 

1.  Legal  repentance,  or  what  the  apostle  calls  u  the  sorrow  of 
the  world,  which  worketh  death"  (2  Cor.  vii.  10),  is  that  legal 
sorrow  or  horror  of  conscience  which  the  men  of  the  world  have, 
or  may  have,  from  the  fear  of  God,  not  as  a  reconciled  God,  but 
as  a  vindictive  judge,  ready  to  take  vengeance  upon  them,  by 
pouring  out  the  vials  of  his  wrath.  There  may,  indeed,  be  a  sort 
of  mourning  for  sin,  a  sight  and  sense  of  it,  and  a  kind  of  turning 
from  it  to  God,  &c;  but  the  subjects  of  it  are  never  conversant 
about  sin  as  such,  or  as  it  is  sin — offensive  to  God,  and  contrary 
to  his  spotless  purity.  This  is  the  case  only  with  those  who  have 
received  the  gift  of  repentance  from  God. 

2.  Evangelical  repentance,  here  called  repentance  unto  life, 
is  that  in  which  there  is  a  true  sight  and  sense  of  sin,  and  faith 
in  the  Divine  mercy,  or  an  apprehension  of  the  mercy  of  God  in 
Christ,  whatever  be  the  sin  and  its  aggravations ;  and  in  which 
there  is  chiefly  a  view  of  sin,  as  committed  against  God,  and  as 
contrary  to  his  holy  nature  and  law, — Ps.  li. ;  or,  in  a  word,  it 
is  that  "  godly  sorrow  which  is  not  to  be  repented  of." 

This  true  repentance  is  here  called  a  saving  grace.  It  is  called 
a  grace,  because  it  is  the  gift  of  God.  Acts  xi.  18. — "  Then 
hath  God  also  to  the  Gentiles  granted  repentance  unto  life." 
Acts  v.  31.—"  Christ  is  exalted  a  prince  and  a  saviour  to  give 
repentance  unto  Israel,  and  remission  of  sins."  Jer.  xxxi.  lo. — 
"  Turn  thou  me,  and  I  shall  be  turned."  This  would  not  be 
a  very  correct  request,  if  repentance  were  not  the  gift  of 
God.  See  also  Zech.  xii.  10.  It  is  called  a  saving  grace, 
because,  wherever  it  is  found,  the  subject  of  it  is  in  a  state  of 
salvation;  or  because  it  is  accompanied  with  salvation. — Luke 
xiii.  5. 

With  respect  to  the  subjects  of  repentance,  we  may  here  re- 
mark, that,  in  a  strict  sense,  the  proper  subjects  are,  not  only 
those  who  are  under  the  guilt  of  sin,  or  in  an  unjustified  state, 
but  also  those  who  are  justified,  and  to  whom  there  is  no  con- 
demnation, being  in  Christ  Jesus ;  for  although  believers  are  not 
in  sin,  properly  speaking,  yet,  not  being  wholly  freed  from  it,  it 
still  cleaving  to  them  while  here,  they  also  are  the  subjects  of 
repentance  as  long  as  they  continue  in  this  world. 


OF  REPENTANCE  UNTO  LIFE. 

Obs.  293. — True  repentance  is  wrought  in  the  heart  of  a  tin* 
Tier  by  the  Spirit  of  God. 

That  man  cannot  produce  in  himself  that  godly  sorrow  which 
is  not  to  be  repented  of,  is  evident  from  the  striking  language  of 
the  Prophet  Jeremiah  (xxii.  23) :  "  Can  the  Ethiopian  change 
his  skin,  or  the  leopard  his  spots  ? '?  This  must  be  deemed  an 
impossibility.  In  like  manner,  it  is  equally  impossible  for  a 
sinner  to  turn  himself  from  sin  unto  God ;  and,  accordingly,  it  is 
added,  "  Then  may  ye  also  do  good  that  are  accustomed  to  do 
evil."  It  is  true,  indeed,  that  man  may  depart  from  some  gross 
sins;  but  the  voice  of  Scripture  is,  that  the  Spirit  of  God  is  the 
author  of  this  grace. — Jer.  xxxi.  18;  Zech.  xii.  10. 

The  means  by  which  the  Spirit  works  the  grace  of  repentance 
in  the  heart  of  a  sinner,  is  the  Word  of  God;  which  must  be 
here  viewed  in  a  twofold  light — the  law  and  the  gospel,  both  of 
which  are  necessary.  1.  The  law  serves  as  a  hammer  to  break 
in  pieces  the  hard  and  stony  heart. — Jer.  xxiii.  29. — "  Is  not  my 
Word  like  a  hammer  that  breaketh  the  rock  in  pieces  ?  "  2.  The 
gospel  is  the  Word  which  accomplishes  what  the  law  cannot  do. 
The  law  is-  like  a  hammer  to  break,  but  we  may  view  the  gospel 
as  a  fire  to  melt  the  hard  heart.  Jer.  xxiii.  29. — "  Is  not  my 
Word  like  a  fire,  saith  the  Lord?"  It  is  the  gospel  that  is  the 
power  of  God  to  salvation — to  every  part  of  salvation;  and  with- 
out it  no  part  of  salvation  can  be  accomplished.  Hence,  we  must 
view  the  gospel  as  alluring  to  the  soul — as  drawing  with  the  cords 
of  love — as  constraining  to  approach  unto  God — and  as  the  still 
small  voice  in  which  a  reconciled  God  speaks  peace  to  the  soul : 
and  if  this  does  not  prove  effectual  for  the  purposes  of  salvation, 
nothing  else  will ;  for  surely  this  is  revealed  for  this  very  thing. 
All  the  thunders  of  the  law  will  not  bring  one  soul  to  God,  or 
make  it  truly  part  with  one  beloved  sin;  but  the  gospel  will 
make  it  forsake  all  and  follow  Christ,  who  died  for  our  sins,  and 
rose  again  for  our  justification. 

Obs.  294. — The  springs  of  true  repentance  are,  a  true  sense  of 
sin,  and  an  apprehension  of  the  mercy  of  God  in  Christ. 

1.  True  repentance  implies  a  true  sense  of  sin;  a  sight  and 
sense,  not  only  of  the  danger,  but  also  of  the  filthiness  and 
odiousness  of  sin,  as  contrary  to  the  spotless  purity  of  God,  and, 
consequently,  as  highly  offensive  to  him. — Ps.  li.  4.  And  from 
this  it  is  evident,  that  there  must  be  a  sight  of  sin,  before  there 
can  be  a  sense  of  its  filthiness  and  odiousness.  The  eyes  must  be 
opened  to  behold  this  evil  thing,  and  how  it  has  pervaded  the 
whole  man ;  how  it  has  dishonoured  every  part  of  the  Divine 
law;  what  it  has  done  with  respect  to  its  danger;  and  what 
Jehovah  himself  thinks  of  it. 

2.  True  repentance  supposes  an  apprehension  of  the  mercy  of 
God  in  Christ;  or  faith  by  which  we  can  lay  hold  upon  his 


OF  REPENTANCE  UNTO  LIFE. 


285 


mercy — a  conviction  that  there  is  forgiveness  "with  him  that  he 
may  be  feared,  and  plenteous  redemption  through  Christ,  and  in 
no  other  way ;  and  this  will  excite  repentance,  and  make  tears 
of  godly  sorrow  flow.  And  it  is  for  this  reason  that  mercy  is  said 
to  be  apprehended  in  Christ,  because  God  was  in  Christ  reconcil- 
ing the  world  to  himself,  not  imputing  unto  men  their  trespasses. 
• — Zech.  xii.  10. 

With  respect  to  the  order  of  faith  and  repentance,  we  may  here 
remark,  that  in  respect  of  fc,  all  the  blessings  of  salvation  are 
bestowed  at  once;  but,  in  the  order  of  nature,  faith  must  precede 
repentance.  This  is  evident  from  the  nature  of  repentance  itself. 
Repentance  is  a  turning  from  sin  to  God;  but  there  can  be  no 
turning  to  God  but  through  Christ;  and  there  can  be  no  coming 
to  Christ  but  by  faith. — John  xiv.  6,  and  vi.  35. 

Obs.  295. — In  true  repentance,  which  flows  from,  faith,  there 
must  be  grief  for  sin,  hatred  of  sin,  and  a  turning  from,  sin 
unto  God,  with  full  purpose  of,  and  endeavour  after  new  obe- 
dience, 

1.  In  true  repentance  there  must  be  grief  for  sin.  This*  if  it 
flow  from  faith,  will  rest  upon  sin  as  such,  and  will  be  a  true  and 
an  abiding  sorrow  on  account  of  sin. 

2.  In  true  repentance  there  must  be  haired  of  sin.  This  is 
a  part  of  repentance  nearly  allied  to  the  former;  for  we  cannot 
be  said  to  be  affected  with  grief  on  account  of  sin,  without  being 
filled  at  the  same  time  with,  a  hatred  of  it.  And  wherever  this 
hatred  of  sin  is  genuine,  it  will  fill  the  soul  with  shame,  and  a 
loathing  and  an  abhorring  of  ourselves  on  account  of  it. — Isa.  vi. 
5;  Job  xl.  4,  5;  2  Cor.  vii.  11.  Hatred  of  sin  is  not  genuine,  if 
it  is  not  universal  and  irreconcilable : — universal,  against  all  sin; 
and  irreconcilable  to  any  known  sin. 

3.  In  true  repentance  there  must  be  a  turning  from  sin  unto 
God,  with  full  purpose  of  new  obedience  and  endeavour  after  it 
Properly  speaking,  this  is  what  completes  that  repentance  which 
is  not  to  be  repented  of.  And  it  consists  chiefly  in  this ;  for  it  is 
this  that  evidences  that  sin  is  the  object  of  our  grief  and  hatred. 

Turning  from  sin  implies  a  turning  from  all  sin,  both  in  heart 
and  life, — Ps.  cxix.  113 ;  a  turning  away  from  sin,  and  a  resist- 
ing of  its  outbreakings ;  a  turning  from  the  sin  that  most  easily 
besets  us ;  a  turning  from  all  temptations  to  sin ;  and  a  watching 
against  all  occasions  of  sin,  from  a  conviction  that  unwatch- 
fulness  is  sinful  in  itself,  and  accompanied  with  the  worst  of 
consequences. — Pro  v.  iv.  14,  &c. 

Returning  to  God  implies,  that  the  sinner  must  return  to  his 
love  to  God,  as  his  lord  and  master,  who  has  a  claim  upon  his 
love  to  his  person ;  and  this  by  an  unfeigned  and  a  voluntary 
choice  of  him  as  his  only  lord. — Isa.  xxvi.  13;  Acts  ix.  6; 
Hos.  ii.  7. 


286  OF  REPENTANCE  UNTO  LIFE. 

Full  purpose  of  new  obedience  implies,  that  the  true  penitent 
resolves  to  turn  immediately  to  the  practice  of  every  known  duty 
required  of  him  by  his  Lord  and  Master,  without  gainsaying; 
and  that  he  will  serve  him  in  spirit  and  in  truth.— -rs.  cxix.  6, 
and  li.  6;  Phil.  iii.  3;  Ps.  cxix.  60. 

But  this  is  not  all. .  There  must  be  some  evidence  that  the 
sinner  acts  according  to  his  purpose;  there  must  be  an  endeavour 
after  new  obedience.  This,  however,  does  not  imply  that  the 
true  penitent  can  perform  the  obedience  required  of  him ;  but 
that  he  is  not  discouraged  from  making  the  attempt,  seeing  this 
is  commanded,  and  is  done  by  the  children  of  God.  The  cause 
of  a  sinner's  turning  unto  God,  is  his  being  turned  by  God ;  and 
if  he  performs  the  obedience  required,  it  is  in  the  strength  of 
grace  promised  to  him,  by  which  he  is  encouraged  to  make  the 
attempt. — Phil.  iii.  14;  2  Cor.  xii.  9;  Deut.  xxxiii.  25. 

The  obedience  which  follows  true  repentance  is  new  obedience; 
and  it  is  so  called  for  the  following  reasons  : — 1.  It  proceeds  from 
new  principles, — faith  in  the  authority  of  the  Lawgiver,  and  love 
to  his  service. — 'John  xiv.  15.  2.  It  is  influenced  by  new  motives, 
which  are  the  grace  of  God,  and  the  love  of  his  Son ;  higher  than 
which  no  motives  can  be  named. — Tit.  ii.  11,  &c. ;  2  Cor.  v.  14, 
&c.  3.  It  is  performed  in  a  new  manner.  Formerly,  the  sinner 
trusted  in  himself  for  strength  to  perform  obedience ;  now,  he 
does  all  in  the  strength  of  Christ.  Formerly,  he  had  no  depend- 
ence on  the  grace  of  the  covenant ;  now,  he  rests  upon  the  cove- 
nant, doing  all  things  through  Christ  strengthening  him.  For- 
merly, his  obedience  was  forced ;  now,  he  delights  in  the  law  of 
God  after  the  inward  man.  Formerly,  his  heart  was  not  placed 
upon  God ;  now,  he  serves  the  Lord  with  his  whole  heart. — Ps. 
cxix.  69.  4.  It  is  directed  to  a  new  end.  Formerly,  the  sinner 
had  not — could  not  have  the  glory  of  God  in  view ;  but  now,  the 
glory  of  God  is  the  ultimate  end  of  his  new  obedience. — 1  Cor. 
x.  31. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  salvation  is  by  grace. 

2.  That  all  need  repentance,  but  that  it  is  not  genuine  in  all. 

3.  That  sin  is  the  object  of  Heaven's  abhorrence.  4.  The  neces- 
sity of  prayer  for  the  gift  of  repentance.  5.  That  repentance 
must  be  habitual  and  universal.  6.  The  danger  of  impenitence ; 
that  all  who  continue  impenitent  shall  perish. — Luke  xiii.  3,  5. 

SECT.  3.— -OP  THE  DILIGENT  USE  OF  THE  MEANS  OP  GRACE,   VIZ.  :— 
THE  WORD  OF  GOD,  THE  SACRAMENTS,  AND  PRAYER. 

4$.  88 — SBijat  are  tije  outtoarfc  means  totjerebg, €i)rfei 
tommtmuatett)  to  ua  tije  oeneuts  of  $U0emptum? 

The  outward  and  ordinary  means  whereby  Christ 


OF  THE  DILIGENT  USE  OF  THE  MEANS  OF  GRACE.  287 

communicateth  to  us  the  benefits  of  redemption,  are 
his  ordinances,  especially  the  Word,  sacraments,  and 
prayer,  all  which  are  made  effectual  to  the  elect  for 
salvation. 

ANALYSIS  ANO  PROOFS. 

We  are  here  taught, — 

1.  That  there  are  certain  means  of  grace  to  be  observed  by  the 
people  of  God.  Acts  ii.  42. — "They  continued  stedfastly  in  the 
apostles'  doctrine  and  fellowship,  and  in  breaking  of  bread  and  in, 
prayers." 

2.  That  the  means  of  grace  have  been  appointed  by  Christ. 
Matt,  xxviii.  20. — "  Teaching  them  to  observe  all  things  whatso- 
ever I  have  commanded  you." 

3.  That  the  benefits  of  redemption  are  communicated  by  the 
means  of  grace.  Eph.  iv.  11,  12. — "He  gave  some,  apostles; 
and  some,  prophets;  and  some,  evangelists  ;  and  some,  pastors 
and  teachers;  for  the  perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  of  the  body  of  Christ. " 

4.  That  the  Word  of  God  is  a  special  means  of  grace.  John 
xx.  31. — "  These  are  written  that  ye  might  believe  that  Jesus 
it  the  Christ,  the  Son  of  God;  and  that,  believing,  ye  might  have 
life  through  his  name." 

5.  That  the  sacraments  are  special  mean  of  grace.  1  Cor.  x. 
16. — *'  The  cup  of  blessing  which  we  bless,  is  it  not  the  commu- 
nion of  the  blood  of  Christ  ?  The  bread  which  we  break,  is  it  not 
the  communion  of  the  body  of  Christ  ?" 

6.  That  prayer  is  a  special  means  of  grace.  Mark  xi.  24. — 
**  What  things  soever  ye  desire  when  ye  pray^  believe  that  ye  re- 
ceive them,  and  ye  shall  have  them." 

7.  That  the  means  of  grace  are,  by  the  Spirit,  rendered  effectual 
to  the  salvation  of  God^s  people.  1  Thess.  i,  5. — u  The  gospel 
came  not  unto  you  in  word  only,  but  also  in  power,  and  in  the 
Holy  Ghost,  and  in  much  assurance."     See  also  1  Tim.  iv.  16. 

EXPLANATION. 

Obs.  296. — The  outward  and  ordinary  means  of  grace  are* 
the  ordinances  or  institutions  of  Christ 

A  means,  in  general,  is  something  which  goes  before  the  end 
in  view;  which  end  cannot  be  obtained  if  this  something  be  ne- 
glected. A  means  of  salvation,  then,  is  that  through  which  sal- 
vation jlmvs  into  the  soul  from  the  God  of  salvation.  It  is  some- 
thing in  which  God  exhibits  himself  with  all  that  he  is,  and  all 
that  he  hath.  It  is  something,  if  we  may  so  speak,  which  comes 
between  God  and  the  soul,  m  which  the  best  interests  of  the 
soul  are  exhibited,  and  by  which  that  is  conveyed  to  the  soul 
which  is  necessary  for  grace  and  glory. 


288  OF  THE  DILIGENT  USE  OF  THE  MEANS  OF  GEACE. 

The  means  of  salvation  are,  the  ordinances  or  institutions 
of  Divine  appointment,  by  which  Christ  communicates  to  sin- 
ners the  benefits  of  redemption ;  and  they  have  been  distinguished 
into  outward  and  inward  means  of  grace.  The  outward  means 
are,  the  Word,  the  sacraments,  and  prayer;  and  the  inward  means 
are,  faith  and  repentance,  and  such  like,  and  particularly  the 
inward  and  powerful  influences  of  the  Holy  Spirit,  Ahd  these 
are  necessary  to  accompany  the  outward  means  in  order  to  salva- 
tion, and  are  wrought  by  their  instrumentality. — Heb.  iv.  2; 
Rom.  x.  17.  We  may  here  remark,  that  what  makes  an  ordi- 
nance a  means  of  salvation,  is  just  the  Divine  warrant-^the  ap- 
pointment of  Christ  the  King  and  Head  of  the  Church.  Matt, 
xxviii.  19,  "20. 

The  ordinances  are  called  ordinary  means,  to  distinguish  them 
from  any  thing  extraordinary  which  may  be  in  the  salvation  of 
any ;  but  which  we  have  no  reason  to  expect,  because  we  have 
no  promise  of  this,  and,  consequently,  no  foundation  on  which 
our  faith  may  rest,  that  it  shall  be  so  with  us;  or,  in  other 
words,  they  are  called  ordinary,  because  they  are  the  stated 
method  by  which  Christ  communicates  the  benefits  of  his  pur- 
chase to  sinners  of  mankind.     Rom.  x.  14,  &c. 

The  means  of  grace  are  called  ChrisVs  ordinances,  because 
they  are  all  instituted  by  him  as  the  Head  of  the  Church,  and 
the  King  of  Zion;  and,  consequently,  they  are  to  be  observed  in 
the  Church  until  the  end  of  the  world. 

Obs.  297. — The  special  means  of  grace  are,,  the  Word,  the 
sacraments,  and  prayers. 

1.  The  Word  read  and  preached  is  a  special  means  of  salva- 
tion. Salvation  must  be  heard  of  before  it  can  be  embraced; 
and  in  whatever  way  we  hear  of  it,  that  way  is  doubtless  a  means 
of  salvation.  And  if  it  be  read  or  preached,  the  same  blessings 
are  exhibited ;  and  the  same  God  addresses  us,  and  beseeches  us  to 
receive  Christ  for  all  the  purposes  of  eternal  life. — John  xx.  31 ; 
1  Pet.  i.  23;  John  v.  39;  Deut.  xvii.  18-20;  Acts  xv.  21;  2 
Tim.  iv.  2;  James  i.  21 ;  Acts  x.  33.  The  reading  of  the  Word 
is  an  ordinance  of  Divine  institution  which  is  most  shamefully 
neglected,  both  in  private  and  in  public;  notwithstanding  that 
God  has  promised  to  accompany  the  reading  of  it  with  his  bless- 
ing. How  small  a  portion  of  the  Scriptures  is  read  in  the  course 
of  a  year,  in  most  places  of  public  worship  !  No  wonder  that  so 
little  good  is  done  in  the  present  time,  when  the  divinely-in- 
spired and  life-giving  oracles  are  thus  neglected ! 

2.  The  sacraments,  baptism  and  the  Lord's  supper,  are  spe- 
cial means  of  salvation.  It  must,  however,  be  remembered, 
that  they  are  not  converting,  but  confirming  and  sealing  ordi- 
nances. They  represent  to  our  senses  what  the  Word  repre- 
sents to  our  faith ;  and  they  are  designed  to  confirm  and  strengthen 


OF  THE  DILIGENT  USE  OF  THE  MEANS  OF  GRACE.  289 

our  faith  and  the  other  graces  of  the  Spirit.  And  they  to  whom 
they  are  administered  (we  speak  particularly  of  the  Lord's  Sup- 
per) are  supposed  to  have  felt  the  powerful  efficacy  of  the  former 
means  of  salvation,  viz.,  the  reading  and  preaching  of  the  Word. 
3.  Prayer  is  a  special  means  of  salvation.  This  is  a  peculiar 
mode  of  communion  between  Christ  and  the  soul ;  and  it  brings 
home  to  one's  self  all  the  good  which  the  Word  exhibits,  and 
which  the  sacraments  represent. — Matt.  xi.  24.  Every  one  that  is 
at  all  concerned  about  his  best  interests,  will  use  this  means,  and 
that  for  ever, — not  only  until  he  know  in  whom  he  has  believed, 
but  until  he  actually  come  and  appear  before  his  God  in  his  holy 
habitation. 

Obs.  298. — The  means  of  salvation  instituted  by  Christ  are 
made  effectual  to  all  the  people  of  God. 

The  ordinances  are  made  effectual  to  the  elect  for  salvation. — 
Acts  ii.  47,  and  xiii.  48.  That  they  are  not  made  effectual  to  all 
for  salvation,  is  evident  both  from  the  Word  of  God  and  from 
observation.  The  complaint  of  the  ancient  prophet  (Isa.  liii.  1), 
"  Who  hath  believed  our  report,  and  to  whom  is  the  arm  of  the 
Lord  revealed?1'  was  likewise  made  by  Christ  in  the  days  of 
his  flesh,  and  by  the  Apostle  Paul,  expressive  of  their  sense  of 
the  disregard  which  is  generally  manifested  to  the  means  of  sal- 
vation. And  it  has  been  the  uniform  complaint  of  the  faithful 
in  all  ages,  that  the  report  of  the  servants  of  Christ  has  not  been, 
believed;  the  greater  part  walking  in  their  own  ways,  unmindful, 
of  their  best  interests.  But,  although  multitudes  reject  Christ, 
and  finally  neglect  his  great  salvation,  yet  they  have  the  offer  of 
it,  to  show  the  infinite  value  of  Christ's  satisfaction— that  in  it 
there  is  enough  for  all,  and  that  none  are  excluded*  who  do  not 
exclude  themselves  ;  and,  at  the  same  time,  to  render  those  the- 
more  inexcusable,  who  slight  the  precious  privileges  that  are  con- 
ferred upon  them. 

It  must  ever  be  remembered,  that  the  ordinances  of  Christ's 
appointment  have  no  efficacy  in  themselves.  It  is  the  divine 
blessing  alone  that  can  make  them  effectual  to  salvation.  With- 
out this,  any  heavenly  institution  would  be  but  a  dead  letter, 
sounding  brass,  and  a  tinkling  cymbal.  This  happens  in  the  case 
of  too  many,  who  rest  merely  in  the  form,  without  seeking  after 
the  power  of  godliness. 

Obs.  299. — By  the  ordinances  of  his  own  appointment,  Christ 
communicates  to  sinners  the  benefits  of  redemption. 

By  the  benefits  of  redemption  we  are  to  understand  all  the 
blessings  of  Christ's  purchase,  which  may  be  summed  up  in  grace 
here  and  glory  hereafter.— Ps.  lxxxiv/ll.  And,  agreeably  to 
Scripture,  the  communication  of  the  benefits  of  redemption  is  here 
ascribed  to  Christ,  who  has  every  thing  of  this  nature  wholly  at 
his  own  disposal ;  according  to  what  he  himself  saith, — Luke 

Bb 


290  ,        EFFECTS  OF  THE  WORD  OF  GOD. 

xxii.  29,  and  Matt,  xxviii.  18.  This  power  Christ  does  not 
usurp ;  for  of  right  it  belongs  to  him,  and  that  in  consequence 
of  th^gift  of  the  Father, — John  iii.  35 ;  and  also  in  consequence 
of  his  own  purchase ;  and  hence  the  benefits  of  redemption  are 
called  a  purchased  possession. — Eph.  i.  14. 

INFERENCES. 

From  this  subject  we  learn, — 1.  How  comfortless  they  are 
who  have  not  the  means  of  salvation;  and  that  it  is  our  duty  to 
send  these  means  where  they  are  not.  2.  That,  as  there  are  de- 
grees of  favour,  so  there  will  also  be  degrees  of  punishment.  3. 
The  necessity  of  observing  the  ordinances  of  Christ,  without 
which  we  cannot  expect  salvation.  4.  That  they  who  despise 
them  are  not  in  the  way  of  salvation.  5.  The  peculiar  importance 
of  having  them  purely  dispensed.  6.  That  something  more  is 
necessary  than  a  mere  formal  observance  of  them. 

DIV.  1. — OF  THE  WORD  OF  GOD   AS  A   MEANS   OF    GRACE. 

Effects  of  the   Word  of  God. 

&  89.—  ^oto  is  tfje  S2RorO  maDe  effertualto  Saltation? 

The  Spirit  of  God  niaketh  the  reading,  but  espe- 
cially the  preaching  of  the  Word,  an  effectual  means 
of  convincing  and  converting  sinners,  and  of  building 
them  up  in  holiness  and  comfort,  through  faith  unto 
salvation. 

ANALYSIS  AND  PROOFS. 

"We  are  here  taught, — 

1.  That  the  Holy  Spirit  alone  makes  the  Word  effectual  to 
salvation.  1  Pet.  i.  22. — "  Ye  have  purified  your  souls  in  obey- 
ing the  truth,  through  the  Spirit."     See  also  2  Cor.  iii.  18. 

2.  That  the  reading  of  the  Word  is  made  an  effectual  means 
of  convincing  sinners.  2  Kings  xxii.  10,  11. — "  Shaphan  read  it 
before  the  king.  And  it  came  to  pass,  when  the  king  had  heard 
the  words  of  the  book  of  the  law,  that  he  rent  his  clothes." 

3.  That  the  reading  of  the  Word  is  made  an  effectual  means 
of  converting  sinners.  Ps.  xix.  7. — "  The  law  of  the  Lord  is 
perfect,  converting  the  soul." 

4.  That  the  reading  of  the  Word  is  an  effectual  means  of  build- 
ing up  God's  people  in  holiness.  Acts  xx.  32. — "  I  commend 
you  to  God,  and  to  the  word  of  his  grace,  which  is  able  to  build 
you  up,  and  to  give  you  an  inheritance  among  all  them  that  are 
sanctified." 

5.  That  the  reading  of  the  Word  is  an  effectual  means  of  com- 
forting God's  people.  Rom.  xv.  4.---"  Whatsoever  things  were 
written  aforetime,  were  written  for  our  learning,  that  we,  through 
patience  and  comfort  of  the  Scriptures,  might  have  hope." 


EFFECTS  OF  THE  WORD  OF  GOD.  291 

6.  That  the  reading  of  the  Word  is  made  effectual  to  salvation, 
through  faith.  2  Tim.  iii.  15. — "  From  a  child  thou  hast  known 
the  Holy  Scriptures,  which  are  able  to  make  thee  wise  unto  sal- 
vation, through  faith  which  is  in  Christ  Jesus." 

7.  That  the  preaching  of  the  "Word  is  especially  an  effectual 
means  of  convincing  sinners.  Acts  ii.  37. — "  When  they  heard 
this,  they  were  pricked  in  their  heart,  and  said  unto  Peter  and  to 
the  rest  of  the  apostles,  Men  and  brethren,  what  shall  we  do  ?  " 

8.  That  the  preaching  of  the  Word  is  especially  an  effectual 
means  of  converting  sinners.  Acts  xxvi.  17,  18. — "The  Gen- 
tiles, unto  whom  I  now  send  thee,  to  open  their  eyes  and  to 
turn  them  from  darkness  to  light,  and  from  the  power  of  Satan 
unto  God." 

9.  That  the  preaching  of  the  Word  is  especially  an  effectual 
means  of  building  up  God's  people  in  holiness.  Col.  i.  28. — 
"  We  preach,  warning  every  man,  and  teaching  every  man  in 
all  wisdom,  that  we  may  present  every  man  perfect  in  Christ 
Jesus." 

10.  That  the  preaching  of  the  Word  is  especially  an  effectual 
means  of  comforting  God's  people.  1  Thess.  iii.  2. — "  And  sent 
Timothy  to  establish  you,  and  to  comfort  you  concerning  your 
faith." 

11.  That  the  preaching  of  the  Word  is  made  effectual  to  sal- 
vation, only  through  faith.  Heb.  iv.  2. — "  The  Word  preached 
did  not  profit  them,  not  being  mixed  with  faith  in  them  that 
heard  it." 

EXPLANATION. 

Obs.  300. — The  reading  of  the  Word,  bid  especially  the 
preaching  of  it,  is  made,  by  the  Spirit,  an  effectual  means  of 
salvation. 

1.  The  reading  of  the  Word,  or  of  the  Scriptures  of  the 
Old  and  New  Testaments,  is  a  means  of  salvation  appointed  by 
God. 

The  Word  of  God  is  to  be  read  by  all  sorts  of  people  in  secret, 
— Deut.  xvii.  19;  John  v.  39;  Isa.  xxxiv.  16;  and  in  their  fami- 
lies,— Deut.  vi.  6-9;  Gen.  xviii.  17-19;  Ps.  lxxviii.  5-7,  and 
lxxix.  6;  Jer.  x.  25.  It  is  also  to  be  read  by  ministers  in  the 
public  assemblies  of  the  people  of  God. — Deut.  xxxi.  9,  &c. ;  Neh. 
yiii.  2,  &c,  and  ix.  3,  &c.  But  this  is  a  duty  much  neglected 
in  the  present  day;  notwithstanding  that  the  reading  of  the  Word 
is  appointed  as  a  means  of  convincing  and  converting  sinners. — 
1  Tim.  iv.  13.  If  Moses  was  publicly  read  in  the  synagogue 
every  Sabbath-day,  ought  not  Christ  to  be  publicly  read  in  the 
congregation  every  Lord's  day  ? 

The  Holy  Scriptures  are  to  be  read, — (1.)  With  a  high  and 
reverend  esteem  of  them,  because  they  are  the  Word  of  God 
given  by  inspiration  of  the  Holy  Ghost,  and  able  to  make  men 


292  .  EFFECTS  OF  THE  WORD  OF  GOD. 

wise  unto  salvation. — Ps.  xix.  10 ;  Isa.  lxvi.  2.  (2.)  "With  a 
firm  persuasion  that  they  are  the  very  Word  of  God ;  because, 
unless  fully  convinced  of  this,  we  shall  never  view  them  as  a 
sufficient  foundation,  upon  which  we  may  build  our  hopes  of 
salvation, — in  them  we  shall  never  hope,  nor  .in  them  shall  we 
ever  trust,  as  containing  the  words  of  eternal  life. — 1  Thess.  ii. 
13;  2  Pet.  i.  19,  &c.  (3.)  With  a  firm  persuasion  that  God 
alone  can  enable  us  to  understand  them;  because,  being  a  revela- 
tion from  God,  they  are  too  spiritual  to  be  understood  by  any 
exertion  of  the  natural  powers  of  man. — 1  Cor.  ii.  14,  and  in. 
13,  &c. ;  Luke  xxiv.  45. 

2.  The  preaching  of  the  Word  is  especially  an  effectual  means 
of  salvation  appointed  by  God. 

The  Word  of  God  is  to  be  preached  only  by  such  as  are  suffi- 
ciently qualified,  and  also  duly  approved,  and  called  to  that  office. 
— Eph.  iv.  8,  &c;  Mai.  ii.  7;  Rom.  x.  15 ;  1  Tim.  iv.  14.  The 
epistles  of  the  Apostle  Paul  to  Timothy  and  Titus,  fully  show 
what  the  character  of  a  preacher  of  the  Word  of  God  should  be. 

They  who  are  called  to  preach  the  gospel,  are  to  preach  sound 
doctrine, — that  is,  they  must  declare  the  whole  counsel  of  God 
respecting  the  plan  of  salvation ;  they  must  preach  the  whole  of 
revealed  truth  contained  in  the  Scriptures  of  the  Old  and  New 
Testaments,  and  what  is  evidently  implied  in  it,  although  not 
expressed.  And  this  they  must  do,— (1.)  Diligently. — 2  Tim. 
iv.  2.  Every  opportunity  must  be  seized,  that  the  souls  of  men 
may  be  profited,  and  that  God  may  be  glorified.  (2.)  Plainly. 
— 1  Cor.  ii.  4,  and  xiv.  9.  The  gospel  must  be  preached  with 
plainness  and  simplicity,  and  in  language  level  to  the  capacities 
of  all.  Some  seem  to  forget  that  all  have  souls  to  be  saved, 
when  they  adapt  their  language  to  the  capacities  only  of  a  few. 
(3.)  Faithfully.— J er.  xxiii.  28;  1  Cor.  iv.  1,  2;  Acts  xx.  27. 
To  preach  faithfully  is  to  make  known,  or  not  to  shun  to  declare, 
the  whole  counsel  of  God,  or  every  part  of  the  will  of  God  ne- 
cessary for  salvation.  (4.)  Wisely. — 1  Cor.  iii.  2;  Heb.  v.  12;** 
Luke  xii.  42.  A  minister  may  be  said  to  preach  wisely,  when, 
in  studying,  he  suits  himself  to  the  necessities  and  capacities  of 
his  Vearers.  (5.)  Zealously.— Acts  xviii.  25.  The  motive  to 
zeal  in  the  ministers  of  the  gospel  is  the  highest  possible ;  and  if 
they  feel  its  constraining  influence  they  cannot  but  be  zealous  in 
His  cause;  and  this  motive  is  the  love  of  Christ,  by  which  Paul 
was  always  actuated. — 2  Cor.  v.  14,  and  xii.  15.  A  want  of  zeal 
in  preaching  the  gospel  bespeaks  no  great  desire  to  save  tk#  sin- 
ner ;  which  is  one  of  the  great  designs  of  the  ministry ;  and  they 
who  are  not  actuated  in  this  work  by  love  to  the  souls  of  men, 
bear  the  name,  but  want  the  essentials  which  constitute  the  cha- 
racter of  a  minister  of  Christ. — 2  Cor.  v.  13,  &c. ;  Col.  iv.  12. 
(6.)  Sincerely. — 2  Cor.  ii.  17,  and  iv.  2;  2  Thess.  ii.  4,  &c. ; 
John  vii.  18;  1  Cor.  ix.  22;  1  Tim.  iv.  16.    Sincerity  is  a  most 


EFFECTS  OF  THE  WORD  OF  GOD.  295 

necessary  feature  in  the  character  of  a  minister  of  the  gospel. 
Unsound  doctrine  is  of  the  most  dangerous  tendency,  and  most 
dishonouring  to  Christ;  for  his  glory  is  not  promoted,  nor  can 
the  conversion,  and  edification,  and  salvation  of  sinners  take 
place. 

The  Word  of  God  is  made  effectual  by  the  sole  agency  of  the 
Holy  Spirit.  The  Word  may  be  read  and  preached,  as  command- 
ed; but  it  is  the  Spirit  of  God  who  is  the  life  of  the  Word  read 
and  preached,  and  who  alone  can  make  it  the  power  of  God  unto 
salvation. — 1  Cor.  ii.  11,  and  iii.  5;  Ezek.  xxviii.  The  pro- 
phet might  prophesy  to  the  dry  bones,  as  he  was  commanded ; 
but  it  was  the  Spirit  alone  that  could  put  life  into  them,  and 
make  them  stand  up  and  praise  the  Lord. 

It  is  said,  that  "  the  Spirit  of  God  maketh  the  reading,  but 
especially  the  preaching  of  the  Word,  an  effectual  means  "  of 
salvation,  because  the  preaching  of  the  Word  is  the  more  com' 
mon  means;  and  we  have  full  evidence  that  it  is  the  most  effec- 
tual.—Acts  ii.  41,  iv.  4,  and  xi.  20,  21.  And  in  1  Cor.  i.  21, 
we  read,  that  it  hath  pleased  God  to  save,  by  the  foolishness  of 
preaching,  them  that  believe;  and  in  Rom.  x.  17,  we  read,  that 
faith  cometh  by  hearing,  and  hearing  by  the  Word  of  God. 

Obs.  301. — The  ends  for  which  the  Spirit  makes  use  of  the 
Word  read,  hut  especially  of  the  Word  preached,  are,  to  con- 
vince and  convert  sinners,  -and  to  build  up  saints  in  holiness 
and  comfort,  through  faith  unto  salvation. 

1.  The  Spirit  makes  use  of  the  Word  to  convince  and  to  con~ 
vert  sinners.  For  convincing  sinners,  the  Spirit  makes  use  of 
the  law;  for,  saith  the  Scripture,  "by  the  law  is  the  knowledge 
of  sin."  By  him  the  sinner  is  convinced,  both  of  the  nature  of 
sin,  which  consists  in  its  being  a  want  of  conformity  to  God's 
law,  or  in  its  being  a  transgression  of  it ;  and  of  the  desert  of  sin, 
which  includes  the  wrath  and  curse  of  God,  both  in  this  life  and 
in  that  which  is  to  come.  The  Spirit  also  makes  use  of  the 
Word  as  an  effectual  means  of  converting  sinners. — Ps.  xix.  7. 
Conversion  is  a  spiritual  motion  of  the  whole  man  to  a  God  in 
Christ,  as  the  immediate  and  certain  effect  of  the  spiritual  change 
which  is  effected  in  regeneration  (Jer.  iii.  22) ;  which  is  inse- 
parably connected  with  conversion  as  its  cause.  Of  this  superna- 
tural change  the  Word  is  the  means,  but  not  in  the  hand  of  man 
himself ;  for  he  can  neither  prepare  himself  for  it,  nor  can  he  co- 
operate with  the  Spirit  in  producing  such  a  change. 

2.  The  Spirit  makes  use  of  the  Word  to  build  up  saints  in 
holiness  and  comfort.  He  builds  up  the  saints  in  holiness,  by 
giving  them  clear  and  repeated  discoveries  of  the  glory  of  Christ, 
bo  that  they  are  more  and  more  transformed  into  the  same  image 
with  him. — 2  Cor.  iii.  18.  And  he  builds  them  up  in  comfort, 
by  conveying  with  power  into  their  souls  the  exceeding  great  and 

Bb  2 


294  *     PROPER  USE  OF  THE  WORD  OP  GOD. 

precious  promises  which  convey  every  ground  of  lasting  and 
satisfying  comfort  to  them ;  by  which  they  are  made  very  joyful 
in  the  God  of  their  salvation. — Eph.  iv.  Iz,  &c. ;  Rom.  xvi.  25; 
1  Thess.  iii.  11,  &c. ;   Rom.  xv.  4;   1  Thess.  iii.  2,  &c. ;   Is.  xl. 

Agreeably  to  Scripture,  we  are  here  informed,  that  tke  instru- 
ment by  which  the  Spirit  makes  these  means  effectual  for  build- 
ing up  the  saints  in  holiness  and  comfort,  is  faith.  And  the  in- 
strumentality which  faith  has,  in  the  hand  of  the  Spirit,  in  accom- 
plishing this,  is,  that  it  rests  on  the  faithful  "Word  of  their  God 
for  the  promoting  of  both  these  ends. — 1  Thess.  ii.  13;  Ps. 
cxxxviii.  8. 

The  end  for  which  all  this  is  done,  is  the  complete  and  eternal 
salvation  of  the  saints.  And  hence  the  gospel  is  called  "  the 
power  of  God  unto  salvation," — that  is,  deliverance  from  sin 
and  from  wrath — from  the  guilt  and  punishment,  and  the  power 
and  pollution  of  sin — from  the  curse  of  the  law — and  from  the 
power  of  death  and  of  the  grave. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  value  of  the  Bible.  2. 
The  necessity  of  the  Word  of  life.  3.  That  the  ministry  is  an 
arduous  work,  and  most  important  in  its  consequences.  4.  The 
necessity  of  the  reading  and  preaching  of  the  Word.  5.  The 
danger  of  despising  or  omitting  it.  6.  That  the  Spirit  is  most 
necessary  to  make  the  Word  effectual.  7.  The  necessity  of  faith, 
without  which  the  Word  read  or  preached  cannot  profit.  8.  The 
necessity  of  using  the  means  of  salvation ;  and  that  without  this 
we  are  not  in  the  way  to  obtain  the  blessing. 

Proper  use  of  the  Word  of  God. 

0U  90 — ^oto  fe  tije  S^ori)  to  fce  rea&  an&  fyzxb,  tfjai 
it  map  become  effectual  to  Salbatton? 

That  the  Word  may  become  effectual  to  salvation, 
we  must  attend  thereunto  with  diligence,  preparation, 
and  prayer ;  receive  it  with  faith  and  love ;  lay  it  up 
in  our  hearts,  and  practise  it  in  our  lives. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  Word  of  God  must  be  attended  to,  and  under- 
stood.    Acts  viii.  30. — "  Understandest  thou  what  thou  readest?" 

2.  That  the  Word  of  God  must  be  attended  to  with  diligence. 
Acts  xvii.  11. — "  And  searched  the  Scriptures  daily,  whether 
these  things  were  so."     See  also  Prov.  viii.  34. 

3.  That  the  Word  of  G*d  must  be  attended  to  with  prepara- 
tion.    James  i.  21. — "  Lay  apart  all  filthiness  and  superfluity  of 


PROPER  USE  OF  THE  WORD  OF  GOD. 


295 


aaughtiness,   and  receive  with  meekness  the  ingrafted  Word, 
which  is  ahle  to  save  your  souls."     See  also  Luke  viii.  18. 

4.  That  the  Word  of  God  must  he  attended  to  with  prayer. 
Ps.  cxix.  IB. — "  Open  thou  mine  eyes,  that  I  may  behold  won- 
drous things  out  of  thy  law." 

5.  That  the  Word  of  God  must  he  received  with  faith.  1 
Thess.  ii.  13. — "  For  this  cause  also  thank  we  God,  without 
ceasing,  because  when  ye  received  the  Word  of  God  which  ye 
heard  of  us,  ye  received  it  not  as  the  word  of  men,  but  (as  it  is 
in  truth)  the  Word  of  God.,  which  effectually  worketh  also  in 
you  that  believe."     See  also  Heb.  iv.  2. 

6.  That  the  Word  of  God  must  be  received  with  love.  Ps. 
cxix.  97.—"  O  how  love  I  thy  law !"     See  also  2  Thess.  ii.  10. 

7.  That  the  Word  of  God  must  be  meditated  upon.  Col.  iii. 
16. — u  Let  the  Word  of  Christ  dwell  in  you  ichly  in  all  wis- 
dom." 

8.  That  the  Word  of  God  must  be  laid  up  in  the  heart.  Deut. 
xi.  18. — u  Ye  shall  lay  up  these  my  words  in  your  heart  and  in 
your  soul."     See  also  Ps.  cxix.  11. 

9.  That  the  truths  of  the  Word  of  God  must  be  reduced  to 
practice  in  our  lives.  James  i.  22. — **  Be  ye  doers  of  the  Word, 
and  not  hearers  only,  deceiving  your  own  selves." 

EXPLANATION. 

Obs.  302. — That  the  Word  may  become  effectual  to  salvation, 
we  must  attend  to  it  with  diligence,  preparation ,  and  prayer. 

When  it  is  said  that  we  must  attend  to  the  Word,  it  intimates 
that  the  Word  must  become  our  chief  study  while  we  live ;  and 
that  it  must  be  deeply  engraven  on  the  heart ;  and  that  for  this 
good  reason,  that  it  contains  that  good  part  which  shall  never  be 
taken  away. 

1.  We  must  attend  to  the  Word  with  diligence.  Every 
opportunity  of  reading  the  Word,  and  of  hearing  it  read  and 
preached,  must  be  embraced. 

2.  We  must  attend  to  the  Word  with  'preparation.  This  in- 
cludes various  things.  We  must  consider  well — (1.)  The  autho- 
rity of  God  stamped  upon  the  Word. — Acts  x.  33;  Ps.  lxxxix. 
6,  7.  (2.)  That  the  preaching  of  the  Word  is  the  ordinance  of 
God  for  our  salvation.  (3.)  That  the  preaching  of  the  Word 
will  be  to  us  either  the  savour  of  death  or  the  savour  of  life. — > 
"2  Cor.  ii.  15,  16;  Luke  viii.  18.  (4.)  The  necessity  of  laying 
aside  all  filthiness  of  the  flesh  and  spirit. — Gen.  xxxv.  2,  3;  1 
Pet.  ii.  1,  2.  (5.)  The  necessity  of  banishing  from  the  heart  the 
cares  of  the  world,  when  we  hear  the  Word. — Matt.  xiii.  22. 
(6.)  The  necessity  of  being  washed  in  the  blood  of  Christ,  when 
we  hear  the  Word  ;  for  an  unholy  soul  can  hold  no  communion 
with  God  in  the  ordinances  of  his  grace. — Ps.  xxvi.  6.     (7.)  Our 


296  PROPER  USE  OF  THE  WORD  OF  GOD. 

own  peculiar  circumstances,  when  we  hear  the  Word  read  or 
preached. — 1  Kings  viii.  38. 

3.  We  must  attend  to  the  Word  with  prayer.  This  is  neces- 
sary, because  God  alone  can  dispose  our  hearts  to  perform  aright 
the  exercises  of  his  worship ;  and,  consequently,  it  is  our  duty  to 
address  him  for  this  very  purpose,  that  our  exercises  may  not  be 
in  vain  as  to  ourselves. — Ps.  cxix.  18 ;  2  Thess.  iii.  1.  Before 
reading  or  hearing  the  Word,  we  should  pray  that  it  may  become 
the  power  of  God  to  our  salvation  ;  or  an  effectual  means  in  his 
hand  for  convincing,  converting,  and  edifying  our  souls. — Rom. 
i.  16;  John  vi.  63. 

But  notwithstanding  all  our  preparation  that  the  Word  may 
become  effectual,  we  must  disclaim  all  dependence  upon  it ;  and 
rest  upon  the  promise  of  the  Spirit  to  render  it  subservient  to  the 
important  purposes  for  which  it  is  designed. 

Obs.  303. — That  the  Word  may  become  effectual  to  salvation, 
we  must  receive  it  with  faith  and  love. 

To  receive  the  Word,  is  to  accept  of  it  with  all  readiness  of 
mind,  as  the  Word  of  God  indeed — the  dictates  of  the  Holy  Spi- 
rit, directed  to  the  soul  for  the  purposes  of  salvation;  and  the 
right  improvement  of  the  Word  during  the  reading  and  hearing 
of  it,  is  called  a  receiving  of  it,  because  we  can  derive  no  real 
benefit  to  our  souls  from  the  free  offer  and  exhibition  of  all  the 
blessings  contained  therein,  unless  we  receive  them  as  the  free 
gift  of  God. — John  iii.  27. 

1.  We  must  receive  the  Word  in  faith.  Here  the  following 
things  may  be  observed: — (1.)  We  must  believe  the  Divine 
authority  of  every  part  of  the  book  called  the  Bible,  and  credit  it 
as  God's  testimony  of  himself  to  man.  There  must  be  no  doubt 
in  our  minds  with  respect  to  this  subject ;  for  there  is  abundant 
evidence  of  its  truth  within  itself ;  and  if  we  doubt,  we  cannot 
be  said  to  receive  the  Word  in  faith.  (2.)  As  it  contains  every 
thing  necessary,  not  only  for  the  salvation  of  sinners  in  general, 
but  for  that  of  ourselves  in  particular,  we  must  not  only  receive 
it  as  true,  but  we  must  receive  it  with  particular  application ;  for 
it  contains  the  message  of  God  to  us  individually,  as  if  there 
were  none  but  ourselves  to  whom  it  is  directed. — Lam.  iii.  24; 
Ps.  cxix*.  20.  (3.)  If  we  would  have  any  respect  to  our  own 
progress  in  the  Divine  life,  and  to  our  comfort,  we  must  examine 
the  effects  which  the  Word  has  upon  us. — Ps.  cxix.  9,  50;  Dan. 
x.  19. 

2.  We  must  receive  the  Word  with  love.  This  is  the  natural 
consequence  of  its  being  received  with  faith  ;  for  wherever  faith 
Is,  it  worketh  by  love,  and  purifieth  the  heart.  If  the  Word 
come  home  with  power  in  the  experience  of  any,  as  in  the  case 
of  the  Thessalonians,  it  will  be  accompanied  with  love.  Com- 
pare 1  Thess.  i.  5}  and  ii.  13,  with  2  Thess.  i.  3,  &c,  and  it  will 


OF  THE  EFFICACY  OF  THE  SACRAMENlS.  297 

be  evident  that  their  faith  was  not  alone;  for  their  love  is  spoken 
of  in  the  highest  terms.  To  all  who  do  not  receive  the  Word  in 
love,  it  is  the  savour  of  the  second  death. — 2  Thess.  ii.  10. 

Obs.  304. — That  the  Word  may  become  effectual  to  salvation^ 
we  must  lay  it  up  in  our  hearts,  and  practise  it  in  our  lives. 

1.  We  must  lay  up  the  Word  in  our  hearts.  The  understand- 
ing must  be  exercised  about  the  knowledge  of  it ;  the  will  must 
be  exercised  about  complying  with  it  in  all  its  parts;  the  affec- 
tions must  be  fixed  upon  it;  and  the  memory  must  retain  it. 
Without  all  this,  it  cannot  be  said  to  be  laid  up  in  our  hearts. — 
Ps.  cxix.  11;  Heb.  ii.  1.  Closely  connected  with  laying  up  the 
Word  in  our  hearts,  is  the  exercise  of  meditation  upon  what  has 
been  spoken,  or  upon  what  we  may  have  read  or  heard  read. — 
Ps.  i.  2. 

2.  We  must  practise  the  Word  in  our  lives.  This  is  the  great 
end  of  the  former  exercises.  To  practise  the  Word  in  our  lives, 
is  to  have  a  conversation  in  word  and  deed  becoming  the  gospel 
— to  have  the  outward  and  inward  man  regulated  according  to 
the  unsvring  Word  of  God. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  value  of  the  Word  of  God, 
and  the  respect  which  we  ought  to  pay  to  it.  2.  The  danger  of 
disregarding  it.  3.  That  there  is  much  necessary  on  our  part 
that  we  may  understand  the  Word,  but  that  nothing  will  prove 
effectual  without  the  Spirit.  4.  The  necessity  of  fear  and  re- 
verence in  reading  the  Word,  and  the  danger  of  the  want  of 
these.  5.  The  necessity  of  faith  and  love  when  we  read  or  hear 
the  Word-  6.  The  necessity  of  laying  it  up  in  our  hearts,  medi- 
tating upon  it,  and  reducing  it  to  practice.  7.  That  the  outward 
performance  avails  nothing,  if  the  heart  is  not  engaged.— -Isa. 
xxix.  13. 

DIV.  2.— OF  THE  SACRAMENTS  AS  MEANS  OF  GRACE. 

Of  the  Efficacy  of  the  Sacraments, 

0h  91.— $?oto  tjo  tf)*  Sacraments  hnomt  Effectual 
4$Uans  of  Saltation, 

The  sacraments  become  effectual  means  of  salvation, 
not  from  any  virtue  in  them,  or  in  him  that  doth 
administer  them,  but  only  by  the  blessing  of  Christ,  and 
the  working  of  his  Spirit  in  them  that  by  faith  receive 
them. 


OF  THE  EFFICACY  OF  THE  SACRAMENTS.  2S8 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  sacraments  possess  no  virtue  in  themselves.  Acts 
viii.  13,  23. — "  Simon  himself  believed  also,  and  was  baptized. 
But  Peter  said  to  him,  I  perceive  that  thou  art  in  the  gall  of 
bitterness,  and  in  the  bond  of  iniquity." 

'2.  That  the  sacraments  are  not  rendered  effectual  by  any  virtue 
in  the  administrator.  1  Cor.  iii.  7. — **  Neither  is  he  that  planteth 
any  thing,  neither  he  that  watereth;  but  God  that  giveth  the 
increase." 

3.  That  the  sacraments  are  rendered  effectual  by  the  blessing 
of  Christ.  Matt.  iii.  11. — "  He  shall  baptize  you  with  the  Holy 
Ghost  and  with  fire." 

4.  That  the  sacraments  are  made  effectual  by  the  operation  of 
the  Spirit  of  God.  John  vi.  63. — u  It  is  the  Spirit  that  quick- 
eneth ;  the  flesh  profiteth  nothing." 

5.  That  the  sacraments  become  effectual  to  those  only  who  re- 
ceive them  by  faith.  Mark  xvi.  16. — "  He  that  belie  veth,  and 
is  baptized,  shall  be  saved." 

EXPLANATION. 

Obs.  305. — The  sacraments  are  effectual  means  of  salvation. 

A  means  of  salvation  is  an  appointment  of  Jesus  Christ,  the 
king  and  head  of  the  Church,  in  the  use  of  which  salvation  is 
begun,  carried  on,  and  perfected.  See  Acts  ii.  37,  &c. ;  1  Cor. 
x.  16. 

The  difference  between  the  Word  of  God  as  a  means  of  salva- 
tion, and  the  sacraments  as  means  of  salvation,  is  this :  the 
Word  of  God  is  a  means  which  respect  both  saints  and  sinners; 
but  the  sacraments  are  means  which  respect  the  saints  alone,  in 
the  sight  of  God.  The  Word  is  designed  as  a  means  of  con- 
vincing and  converting  sinners ;  the  sacraments,  of  comforting 
saints  and  confirming  them  in  their  most  holy  faith.  The  Word 
must  precede  the  sacraments,  which  are  designed  only  for  those 
who  believe;  and  faith  cometh  by  hearing  the  Word  of  God  read 
or  preached.  The  Word  must  appear  to  be  an  effectual  means 
of  salvation,  before  we  ought  to  meddle  with  the  sacraments. 

The  sacraments  are  not  only  means,  but  they  are  effectual 
means  of  salvation  to  all  whom  they  concern :  and  this  is  verified 
in  the  experience  of  not  a  few  who  hold  sensible  communion 
with  Christ  in  the  breaking  of  bread,  which  is  a  season  of  great 
joy  to  their  souls;  and  the  comfort  thus  received  through  them, 
is  a  pledge  of  a  full  salvation  and  of  full  communion  with  Christ 
in  the  Church  triumphant. 

Obs.  306.— The  sacraments  possess  no  virtue  in  themselves. 
The  sacraments  of  themselves  have  no  virtue  or  efficacy  to 
confer  salvation,  being  only  among  the  outward  and  ordinary 

cc 


299  OF  THE  EFFICACY  OF  THE  SACRAMENTS. 

means  by  which  the  benefits  of  redemption  are  communicated  to 
sinners.  They  can  confer  no  saving  benefit  of  themselves,  any 
more  than  the  rainbow  can  prevent  a  second  deluge;  it  being 
only  a  pledge  given  by  God  that  he  will  not  again  drown  the 
world.  That  tney  cannot  confer  saving  grace  is  evident;  for  if 
they  had  this  power  in  themselves,  all  that  partake  of  them 
would  have  grace,  which  we  know  is  not  the  case. — 1  Pet.  iii.  21. 
This  clause  seems  to  have  been  inserted  in  opposition  to  those 
who  hold  it  as  a  favourite  tenet,  that  the  sacraments  of  the  New 
Testament  are  the  true,  and  proper,  and  immediate  causes  of 
grace ;  and  that  the  efficacy  of  them  flows  from  the  sacramental 
action  of  receiving  the  external  elements;  or,  in  other  words, 
who  foolishly  imagine  that  the  sacraments  are  converting  ordi- 
nances. But  see  the  state  of  Simon  Magus  after  baptism. — Acts 
viii.  13,  23. 

Obs.  317- — The  sacraments  are  not  rendered  effectual  by  any 
virtue  in  tlie  administrator. 

The  best  of  men  cannot  render  efficacious  any  Divine  ordinance 
which  can  be  administered  by  them,  nor  was  it  ever  designed 
that  this  should  be  the  case.  Man  is  only  an  instrument  in  the 
hand  of  God,  to  do  what  he  hath  commanded ;  but  the  virtue  of 
any  ordinance  rests  entirely  upon  God  himself.  See  1  Cor.  iii. 
6,  7.  If  the  administrator  of  Divine  ordinances  could  confer 
grace,  or  withhold  it,  with  respect  to  the  receivers  of  them,  it 
would  place  the  administrator  in  God's  stead,  whose  prerogative 
alone  it  is  to  render  the  means  of  salvation  effectual  for  the  pur- 
poses designed  by  them.  And  this  idea  seems  to  have  been 
inserted  in  opposition  to  that  most  dangerous  tenet  maintained 
by  the  Church  of  Rome,  which  asserts,  that  the  efficacy  of  the 
sacraments  depends  upon  the  intention  of  the  priest  or  adminis- 
trator; thus  ascribing  to  him  the  power  of  conferring  or  with- 
holding grace,  which  belongs  to  God  alone.  But  were  this  the 
case,  it  could  not  be  known  whether  the  sacraments  would  be 
accompanied  with  any  benefit  at  all,  because  none  can  be  abso- 
.utely  certain  about  the  intention  of  another,  seeing  the  secrets 
of  the  heart  are  known  to  God  alone. — Acts  i.  24. 

Obs.  318. — The  sacraments  are  rendered  effectual  only  by  the 
blessing  of  Christ  and  the  operation  of  his  Spirit. 

1.  The  sacraments  derive  their  efficacy  from  the  blessing  of 
Christ.  Without  this,  or  without  that  Divine  life  and  power 
with  which  he  has  promised  to  accompany  the  sacraments,  they 
are  but  a  dead  letter  in  themselves;  having  no  life,  until  spirit 
and  life  be  put  within  them  by  Him  who  taketh  of  the  things  of 
Christ  and  showeth  them  unto  us 

2.  The  sacraments  derive  their  efficacy  from  the  worhing  of 
ChrisVs  Spirit.     By  this  we  are  to  understand,  not  his  work  in 


300        OF  THE  NATURE  OF  THE  SACRAMENTS. 

implanting  grace  in  the  soul  in  a  day  of  effectual  calling,  "which 
also  is  his  work;  but  particularly  his  calling  forth  this  implanted 
grace  into  lively  exercise  when  the  sacraments  are  dispensed. 
And  when  the  graces  of  the  Spirit  are  thus  drawn  forth  into  lively 
exercise,  and  fixed  on  the  objects  exhibited  in  the  sacraments, 
then  the  Spirit  may  be  said  to  work  in  them  that  receive  them. 

The  sacraments  are  effectual  means  of  salvation  to  those  only 
who  receive  them  by  faith, — to  those  only  who  apply  to  themselves 
those  things  which  are  exhibited  in  them,  or  Christ  and  the  benefits 
cf  his  redemption. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  the  sacraments  are  valu- 
able means  of  salvation.  2.  That  they  are  useful  and  necessary. 
3.  The  necessity  of  faith  and  of  the  Spirit.  4.  That  the  sacra- 
ments receive  their  virtue  or  efficacy  from  Christ  and  his  Spirit. 
5.  That  we  must  not  rest  in  the  sacraments,  but  look  to  the  end 
of  them. 

Of  the  Nature  of  the  Sacraments. 

<&.  92.— SStfjat  (i  a  JSarrament. 

A  Sacrament  is  a  holy  ordinance  instituted  by  Christ, 
"wherein  by  sensible  signs,  Christ,  and  the  benefits  of  the 
new  covenant,  are  represented,  sealed,  and  applied  to 
believers. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  sacraments  are  holy  ordinances.  1  Cor.  x.  21. — "Ye 
cannot  drink  of  the  cup  of  the  Lord  and  the  cup  of  devils ;  ye  can- 
not be  partakers  of  the  Lord's  table  and  of  the  table  of  devils." 

2.  That  the  sacrament  of  baptism  was  instituted  by  Christ. 
Matt,  xxviii.  19. — "Go  ye,  therefore,  and  teach  all  nations, 
baptizing  them." 

3.  That  the  sacrament  of  the  supper  was  instituted  by  Christ. 
Matt.  xxvi.  26,  27. — M  And  as  they  were  eating,  Jesus  took  bread 
and  blessed  it,  and  brake  it,  and  gave  it  to  the  disciples,  and  said, 
Take,  eat;  this  is  my  body.  And  he  took  the  cup,  and  gave 
thanks,  and  gave  it  to  them,  saying,  Drink  ye  all  of  it." 

4.  That  Christ  is  represented  by  sensible  signs  in  the  sacrament 
of  baptism.  Rom  vi.  3,  4. — "Know  ye  not,  that  so  many  of  us 
as  were  baptized  into  Jesus  Christ,  were  baptized  into  his  death? 
Therefore  we  are  buried  with  him  by  baptism  into  death." 

5.  That  Christ  is  represented  by  sensible  signs  in  the  sacrament 
of  the  supper.  1  Cor.  xi.  24. — '*  This  is  my  body  which  is  broken 
for  you;  this  do  in  remembrance  of  me." 

6.  That  the  benefits  of  the  new  covenant  are  represented  in 
the  sacraments.    John  vi.  53,  54. — "Except  ye  eat  the  flesh  of 


OF  THE  NATURE  OF  THE  SACRAMENTS.         301 

the  Son  of  Man,  and  drink  his  blood,  ye  have  no  life  in  you. 
Whoso  eateth  my  flesh,  and  drinketh  my  blood,  hath  eternal  life.*' 

7.  That  Christ  and  the  benefits  of  the  new  covenant  are  sealed 
to  believers  in  the  sacraments.  Rom.  it.  11. — "He  received 
the  sign  of  circumcision,  a  seal  of  the  righteousness  of  the  faith 
•which  he  had,  yet  being  uncircumcised." 

8.  That  Christ  and  the  benefits  of  the  new  covenant  are  applied 
to  believers  in  the  sacraments.  John  vi.  56,  57. — "  He  that 
eateth  my  flesh,  and  drinketh  my  blood,  dwelleth  in  me,  and  I 
in  him.  As  the  living  Father  hath  sent  me,  and  I  live  by  the 
Father;  so  he  that  eareth  me,  even  he  shall  live  by  me." 

EXPLANATION. 

Obs.  309. — The  sacraments  are  holy  ordinances  instituted  ly 
Christ. 

The  word  sacrament  is  of  Latin  origin ;  and  it  was  anciently 
used  by  the  Romans  to  signify  their  military  oath,  or  that  oath 
by  which  their  soldiers  bound  themselves  to  be  true  and  faithful 
to  their  generals,  and  not  to  desert  their  standard  in  the  day  of 
danger.  This  oath,  then,  implied  obedience  to  their  superiors  in 
all  things  connected  with  the  military  art;  and  disobedience  no 
sooner  appeared  in  any  of  those  who  had  taken  this  oath,  than 
they  discovered  to  all  around  them  that  they  had  perjured  them- 
selves. In  this  view,  a  sacrament  signifies  not  only  something 
that  is  sacred,  but  also,  on  our  part,  a  solemn  engagement  to  be 
the  Lord's.  And  if  the  ancient  oath,  denoted  by  the  word  sacra- 
ment, was  reciprocal  or  mutual, — that  is,  if  the  Roman  generals 
bound  themselves  to  be  true  to  their  soldiers,  as  they  did  to  be 
faithful  to  them, — we  have  exactly  the  same  thing  pointed  out  to 
us  with  reference  to  the  captain  of  our  salvation,  Jesus  Christ. 
He  engages  himself  to  us  as  such ;  and  we  also  engage  to  be  his — 
to  be  for  him,  and  not  for  another. 

The  author  of  the  ordinances,  called  sacraments,  is  Jesus 
Christ.  Every  ordinance  in  the  Christian  Church,  that  is  a 
means  of  salvation  or  of  comfort,  must  derive  its  origin  from 
him,  because  he  alone  is  the  king  and  the  head  of  the  Church — 
"given  to  be  head  over  all  things  to  the  Church,  which  is  his 
body,  the  fulness  of  him  that  filleth  all  in  all."  That,  then, 
which  makes  a  sacrament,  is  his  word  of  institution. 

It  is  necessary  to  have  the  express  and  immediate  warrant  of 
Christ  respecting  a  sacrament,  for  the  following  reasons:— 1. 
Because  otherwise  it  would  not  deserve  the  name  of  a  sacrament; 
and  hence  we  find  that  the  apostle  told  the  Corinthians,  that  he 
received  the  institution  of  the  Lord's  Supper  immediately  from 
Christ  himself. — 1  Cor.  xi.  23.  2.  The  sacraments  have  a  respect 
unto  the  covenant;  but  none  can  appoint  the  seals'  of  the  cove- 

cc 


302  .  OF  THE  NATURE  OF  THE  SACRAMENTS. 

nant,  which  the  sacraments  are,  but  Christ,  who  is  the  represen- 
tative of  the  covenant,  and  who,  as  such,  hath  fulfilled  its  condi- 
tion. All  the  promises  of  the  covenant  are  in  Him  yea  and 
amen,  to  the  glory  of  God  the  Father ;  but  who  can  seal  the  pro- 
mises but  Christ  ?  3.  The  sacraments  have  a  respect  to  the  house 
of  God,  the  worship  of  God,  and  the  Divine  glory.  None,  there- 
fore, can  appoint  them  but  Christ,  who  abov%  all  things  sought 
his  Father's  glory;  and  hence  we  find  that  his  authority  is  visibly 
stamped  upon  both  the  sacraments  of  the  New  Testament. — Matt, 
xxviii.  19,  20,  and  xxvi.  26,  27:  1  Cor.  xi.  23. 

Obs.  310. — The  sacraments  consist  of  two  parts — an  outward 
and  sensible  sign^  and. an  inward  and  spiritual  grace. 

1.  The  outward  and  sensible  sign  is  something  that  we  can 
see  or  perceive  by  our  senses;  and  it  must  be  of  Christ's  own  ap- 
pointment. Thus,  the  element  used  in  baptism  is  water,  which 
is  visible  to  us;  and  the  elements  used  in  the  Lord's  Supper  are 
bread  and  wine*,  which  are  also  visible,  and  which  we  can  handle 
and  taste.  And  this  is  one  of  the  principal  parts  of  a  sacrament, 
immediately  appointed  by  Christ.  But  connected  with  the  ele- 
ments, there  are  also  what  are  called  sacramental  actions,  which 
cannot  properly  be  considered  as  distinct  from  the  elements,  be- 
cause they  are  exercised  about  them;  and  both  constitute  but  one 
outward  sign  or  part  of  a  sacrament. 

2.  The  inward  and  spiritual  grace  is  that  which  is  signified 
by  the  visible  or  sensible  signs;  and  without  a  participation  of 
this  spiritual  grace,  the  sacraments  are  but  a  mere  shadow  with- 
out a  substance.     See  Matt.  iii.  11;  Rom.  ii.  28,  29. 

Obs.  31 1. — The  end  or  design  of  the  sacraments  M,  to  repre- 
sent Christ  and  the  benefits  of  the  new  covenant,  and  to  seal  and 
apply  them  to  believers. 

1.  The  sacraments  are  designed  to  represent  Christ  and  the 
benefits  of  the  new  covenant.  As  Christ  is  the  great  spiritual 
blessing  represented  in  the  sacraments,  there  must  be  a  spiritual 
relation  between  the  sign  and  the  thing  signified  thereby;  the 
consequence  of  which  union  is,  that  the  names  and  effects  of  the 
one  are  applied  to  the  names  and  effects  of  the  other.  Without 
such  a  spiritual  relation,  there  would  be  no  sacrament.  And 
this  union  is  effectual  in  those  who  partake  of  the  sacraments, 
when,  together  with  the  signs,  the  spiritual  blessings  represented 
by  them  are  received  by  faith. 

2.  The  sacraments  are  designed  to  seal  Christ  and  the  benefits  of 
the  new  covenant  to  believers.  By  the  sacraments,  Christ  and  the 
benefits  of  his  redemptionare  made  infallibly  sure  to  believers'-  and 
they  hereby  engage  that  they  will  be  for  Christ,  and  not  for  another, 
and  that  they  will  serve  him  with  reverential  fear  all  their  days. 


OF  THE  NEW  TESTAMENT  SACRAMENTS.  303 

3.  The  sacraments  are  designed  to  apply  Christ  and  the  bene- 
fits of  the  new  covenant  to  the  souls  of  the  worthy  receivers  01 
them.  This  must  necessarily  follow  from  a  due  participation  of 
the  symbols,  or  from  eating  and  drinking  by  faith;  which  cannot 
be  done  without  an  actual  possession  or  application  of  the  benefits 
of  the  new  covenant,  which  are  signified  by  the  signs. 

The  sacraments  are  designed  only  for  believers.  None  have  a 
right  to  the  seals  of  the  covenant  but  believers,  or  they  who  are 
within  the  bond  of  the  covenant — who  have  fled  to  Christ  for 
refuge  from  sin  and  from  wrath — who  see  nohe  like  Christ — who 
follow  him  whithersoever  he  goeth — who  have  no  confidence  in  the 
flesh— and  who  rest  upon  the  finished  atonement  of  Christ  as  the 
sole  ground  of  their  hopes,  both  in  time  and  through  eternity. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  love  of  Christ  in  giving 
the  means  of  comfort  to  the  Church.  2.  The  privilege  of  the 
saints.  3.  The  happiness  of  those  who  are  interested  in  the  new 
and  everlasting  covenant.  4.  The  danger  of  despising  the  sacra- 
ments, which  are  the  seals  of  the  covenant. 

Of  the  New  Testament  Sacraments. 

6t.  93.— Wfyify  are  ifje  Sacraments  of  tije  Jleto  Testament? 

The  sacraments  of  the  New  Testament  are  Baptism 
and  the  Lord's  Supper. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  baptism  is  a  sacrament  of  the  New  Testament.  Matt, 
xxviii.  19. — "  Go  ye,  therefore,  and  teach  all  nations,  baptizing 
them." 

2.  That  the  Lord's  Supper  is  a  sacrament  of  the  New  Testament. 
1  Cor.  xi.  23-25. — "  I  have  received  of  the  Lord  that  which  also  I 
delivered  unto  you,  That  the  Lord  Jesus,  the  same  night  in  which 
he  was  betrayed,  took  bread:  and,  when  he  had  given  thanks,  he. 
brake  it,  and  said,  Take,  eat;  this  is  my  body,  which  is  broken  for 
you;  this  do  in  remembrance  of  me.  After  the  same  manner  also 
he  took  the  cup  when  he  had  supped,  saying,  This  cup  is  the  New 
Testament  in  my  blood;  this  do  ye,  as  oft  as  ye  drink  it,  in  remem- 
brance of  me." 

EXPLANATION. 

Obs.  312. — The  sacraments  of  the  Old  Testament,  which  exhi- 
bited the  same  blessings  that  those  of  the  New  Testament  exhibit, 
were  circumcision  and  the  passover. 

1.  Circumcision  was  instituted  about  1900  years  before  the 
incarnation  of  Christ;  and  doubtless  looked  forward  to  him  who 


304  OF  THE  NEW  TESTAMENT  SACRAMENTS. 

was  to  come.  It  was  the  sign  of  the  covenant  which  God  made, 
or  rather  renewed,  with  Abraham  his  friend,  in  the  hundredth 
year  of  his  age. — Gen.  xvii.  Circumcision  represented  our  na- 
tural pollution  and  depravity,  together  with  the  necessity  of 
regeneration,  or  of  being  cut  off  from  the  first  Adam,  as  a  federal 
head  and  representative,  and  of  being  ingrafted  into  Christ,  the 
second  Adam,  and  washed  in  his  all-cleansing  blood. — Rom.  ii. 
2H,  29.  It  was  the  initiatory  sacrament  under  the  Old  Testament 
dispensation,  as  baptism  is  under  the  New.  Both  substantially 
represent  the  same  thing :  the  one,  the  putting  off  of  the  sins  of 
the  flesh ;  and  the  other,  the  washing  of  them  away  in  the  blood 
of  Jesus. 

2.  The  passover  was  instituted  on  the  occasion  of  the  deliver- 
ance of  the  children  of  Israel  out  of  the  land  of  Egypt ;  and  it 
had  a  most  important  meaning  with  respect  to  Christ,  who  was 
to  come. — Exod.  xii.  No  sooner  did  the  destroying  angel  ob- 
serve the  blood  sprinkled  where  it  ought  to  be,  according  to  the 
Divine  command,  than  he  viewed  it  as  their  refuge  ;  so  that  this 
evidenced  obedience  to  the  Divine  command,  and  faith  in  the 
blood  of  Christ  which  was  to  be  shed.  And  without  doubt  this 
sprinkling  of  blood  typified,  that  it  is  only  in  virtue  of  the  blood 
or  satisfaction  of  Christ,  that  the  danger  arising  from  sin  can  be 
averted, — namely,  the  curse  of  the  law  and  the  wrath  of  God, 
which  shall  assuredly  overtake  all  those  who  are  not  under  the 
sprinkling  of  the  blood  of  Jesus. — Rom.  v.  9. 

The  following  are  some  of  the  things  which  it  was  necessary  to 
observe  in  eating  the  passover;  and  they  showed  it  to  be  at  that 
time  an  ordinance  of  a  very  peculiar  nature,  and  typical  of  Christ, 
our  passover. 

1.  It  was  necessary  that  the  passover  lamb  should  be  "  without 
blemish."" — Exod.  xii.  5.  This  showed,  that  although  our  sins 
were  imputed  to  Christ,  yet  he  himself  was  holy,  and  harmless, 
and  undefined ;  and  hence  he  is  called  M  a  lamb  without  blemish 
and  without  spot." — 1  Pet.  i.  19. 

2.  It  was  necessary  that  the  passover  lamb  should  be  "  kept 
for  a  season  before  it  was  killed." — Exod.  xii.  3,  6*.  During  this 
period,  according  to  the  Jewish  writers,  the  lamb  was  tied  to 
their  bed-posts,  that,  by  its  continual  bleating,  the  Israelites 
might  be  called  to  remember  their  severe  bondage  in  Egypt,  and 
the  great  mercy  of  deliverance  from  it ;  and,  moreover,  to  excite 
them  to  look  forward  by  faith  to  the  sufferings  which  Christ  was 
to  endure.  And  with  respect  to  the  Lord's  Supper,  we  are  to 
prepare  for  it  by  frequently  considering  our  misery  by  sin,  and 
what  Christ  suffered  that  it  might  not  be  our  ruin. 

3.  It  was  necessary  that  the  passover  lamb  should  be  "  slain," 
ar  killed  by  blood  shedding. — Exod.  xii.  6.  In  like  manner,  it 
behoved  Christ  to  suffer  a  violent  death ;  his  blood  must  be  shed 
vO  satisfy  Divine  justice. — Luke  xxiv.  26. 


OF  THE  NEW  TESTAMENT  SACRAMENTS.  305 

4.  It  was  necessary  that  the  passover  lamb  should  be  "  roasted 
with  fire." — Exod.  xii.  8,  9.  This  represented,  in  a  very  signi- 
ficant manner,  the  exquisite  sufferings  of  Christ,  which  he  en- 
dured without  the  least  abatement  or  intermission,  until  all  was 
over.  And  we  may  here  remark,  that  the  spit,  on  which  the 
passover  lamb  was  roasted,  was  in  the  form  of  a  cross.  How 
wonderfully  did  the  type  correspond  with  the  antitype ! 

5.  It  was  necessary  that  the  passover  lamb  should  be  "  eaten 
entirely  or  wholly,"  and  none  of  it  left. — Exod.  xii.  10.  This 
represented  Christ  as  a  complete  Saviour ;  that  faith  must  apply 
a  whole  Saviour  in  all  his  offices,  as  made  of  God  unto  us  wis- 
dom, and  righteousness,  and  sanctification,  and  redemption. — 1 
Cor.  i.  30. 

6.  It  was  necessary  that  the  passover  lamb  should  be  "  eaten 
with  bitter  herbs  and  unleavened  bread." — Exod.  xii.  18.  This 
represents  to  us,  that  Christ  must  be  received  with  the  exercise  of 
genuine  repentance. 

7.  It  was  necessary  that  the  passover  lamb  should  be  "  eaten 
the  same  night  in  which  it  was  slain." — Exod.  xii.  8.  This 
clearly  shows,  that  Christ  ought  to  be  received  and  applied  to  the 
soul  without  delay,  as  soon  as  we  hear  of  him  as  a  sacrifice  slain 
for  sin. 

8.  It  was  necessary  that  the  passover  lamb  should  be  "  eaten 
with  the  loins  girded,  shoes  on  the  feet,  and  the  staff  in  the 
hand." — Exod.  xii.  11.  This  clearly  represents  the  necessity  of 
accounting  ourselves  strangers  and  pilgrims  on  the  earth;  and 
shows,  that  Christ  is  to  be  improved  for  the  purposes  of  salvation 
to  the  very  last  moment  of  our  life,  and  that  we  are  to  be  always 
ready  for  our  departure,  as  the  Israelites  were  commanded  to  be 
for  their  departure  out  of  the  land  of  bondage. 

9.  It  was  necessary  that  the  passover  lamb  should  be  "  eaten 
by  all  the  families  of  Israel  at  one  and  the  same  time." — Exod. 
xii.  8.  This  represents,  in  the  clearest  manner,  the  fulness  which 
is  in  Christ  Jesus  and  his  atonement  for  all,  that  all  may  apply 
to  him,  and  he  will  satisfy  them,  and  that  at  once. — Col.  ii.  9. 

10.  It  was  necessary  that  the  blood  of  the  passover  lamb  should 
be  "  sprinkled  on  the  door-posts  and  lintels  of  the  houses  of  the 
Israelites,"  for  securing  them  from  the  stroke  of  the  destroying 
angel.  This  represents  the  necessity  of  having  the  soul  sprinkled 
with  the  blood  of  Christ-by  faith,  that  it  may  be  secured  from  the 
effects  of  Divine  wrath ;  and,  moreover,  it  is  necessary  that  our 
conversation,  which  is  visible  to  the  world,  be  also  sprinkled  with 
blood,  that  we  may  be  a  new  lump ;  for  even  "  Christ  our  pass- 
over  is  sacrificed  for  us." — 1  Cor.  v.  7. 

Thus  it  is  evident,  what  a  striking  resemblance  there  is  be- 
tween the  type  and  the  antitype  ;  and  it  is  also  evident  that  the 
passover  and  the  Lord's  Supper  are  substantially  the  same.  Both 
exhibit   deliverances, — spiritual  mercies  in  and  through  Jesus 

c  c  2 


306  OF  THE  NEW  TESTAMENT  SACRAMENTS. 

Christ.  And  it  may  be  here  remarked,  that  there  never  was  a 
deliverance  which  more  fully  exhibited  the  salvation  of  Christ 
in  substance,  than  tnat  of  the  Israelites  from  the  land  of  Egypt. 

Obs.  313. — The  sacraments  of  the  New  Testament^  or  those 
which  have  come  in  the  room  of  circumcision  and  the  passover, 
are  baptism  and  the  Lord's  Supper. 

1.  Baptism  was  appointed  by  Jesus  CJirist  himself  after  his 
resurrection,  when  all  power  both  in  heaven  and  on  earth  was 
given  unto  him;  and  it  comes  in  the  room  of  circumcision.  The 
particular  passage  of  Scripture  which  proves  this,  is  Col.  ii,  10-12, 
— "  And  ye  are  complete  in  him"  (viz.,  Christ),  &c.  If  there 
is  nothing  under  the  gospel  to  correspond  with  circumcision  un- 
der the  law,  how  could  the  apostle  say  to  the  Colossians  that  they 
were  complete  in  Christ  1  They  would  have  certainly  found  out 
the  deception. 

2.  The  Lord's  Stepper  was  appointed  by  Jesus  Christ  on  the 
same  night  in  which  he  was  betrayed  into  the  hands  of  sinners ; 
and  it  comes  in  the  room  of  the  passover;  as  may  be  justly  in- 
ferred from  what  has  been  said  above  respecting  the  resemblance 
between  the  passover  and  its  antitype. 

The  sacraments  of  the  Old  Testament  differ  from  those  of  the 
New  Testament  in  the  following  respects :— While  the  former 
represented  Christ  as  to  come,  the  latter  represent  him  as  already 
come.  By  the  former,  spiritual  mercies  were  not  so  clearly  ex- 
hibited as  they  are  by  the  latter. 

Obs.  314. — Besides  baptism  and  the  Lord's  Supper,  there  are 
no  other  ordinances  of  Christ 's  appointment  which  may  be  called 
sacraments. 

This  will  be  evident  from  the  following  things : — 

1.  No  other  ordinances  consist  of  two  parts — an  outward  sen- 
sible sign  and  an  inward  spiritual  grace,  but  baptism  and  the 
Lord's  Supper. 

2.  There  were  no  more  than  two  sacraments  under  the  Old 
Testament  dispensation  ;  and  we  may  readily  believe  that  the 
New  Testament  Church  is  not  more  burdened  with  ceremonies 
than  the  Old  was.  As  the  gospel  is  most  simple,  so  the  Chris- 
tian Church  is  most  simple  in  its  various  services.  Circumcision 
under  the  Old  Testament  had  respect  to  children — was  the  ini- 
tiating seal  of  the  covenant — and  was  not  to  be  repeated.  In 
like  manner,  baptism  under  the  New  Testament  has  respect  to 
children — is  the  initiating  seal  of  the  covenant — and  is  not  to  be 
repeated.  The  children  of  the  Jews  were  first  to  be  circumcised, 
and  afterwards  to  eat  the  passover.  In  like  manner,  the  children 
of  Christians  are  first  to  be  baptized,  and  afterwards  to  sit  down 
at  the  Lord's  Table.  The  passover  was  to  be  repeated ;  and  so 
is  the  Lord's  Supper.     Circumcision  represented  the  putting  away 


OF  THE  NATURE  AND  USE  OF  BAPTISM.  307 

of  the  sins  of  the  flesh ;  baptism  refers  to  their  being  washed  away 
in  the  blood  of  Christ.  The  passover  typified  the  redemption  by 
Christ,  and  the  sufferings  which  he  was  to  endure ;  the  Lord's 
Supper  represents  his  actual  sufferings,  and  the  atonement  which 
he  made  thereby.  Thus  the  number  and  nature  of  the  sacraments 
are  the  same  now  that  they  were  formerly. 

3.  Baptism  and  the  Lord's  Supper  are  fully  sufficient  to  seal 
the  new  covenant  to  believers.  If  two  sacraments  were  sufficient, 
under  the  dark  dispensation,  for  all  the  purposes  of  grace,  surely 
a  greater  number  is  not  required  now  when  we  enjoy  the  true 
light.  Two  witnesses  are  accounted  sufficient  to  attest  or  confirm 
a  deed.  And  accordingly,  by  the  two  sacraments,  the  believer 
has  confirmed  to  him  all  grace  and  all  glory.  Baptism  is  the 
seal  of  being  brought  within  the  covenant ;  and  the  Lord's  Sup- 

{ier  is  the  seal  of  being  kept  within  it.     The  one  is  the  sign  of 
ife  given  him  from  above ;  and  the  other  is  the  sign  of  the  nourish 
ment  received  from  the  fulness  of  the  covenant. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  the  way  of  salvation  has 
always  been  the  same;  but  that  it  is  clearer  now  than  it  was  for- 
merly. 2.  That  our  privileges  are  greater  than  those  of  the  Jews 
were ;  and  to  whom  much  is  given,  of  them  shall  much  be  re- 
quired. 3.  That  our  obligations  to  redeeming  love  are  very  great. 
4.  That  the  believer's  comfort  and  happiness  are  sure. 

Of  the  Nature  and  Use  of  Baptism. 
0k.  94.— aafjat  is  Baptism? 

Baptism  is  a  sacrament,  wherein  the  washing  with 
water,  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost,  doth  signify  and  seal  our  ingrafting 
into  Christ,  and  partaking  of  the  benefits  of  the  covenant 
of  grace,  and  our  engagement  to  be  the  Lord's. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  water  is  the  sign  to  be  used  in  baptism.  Acts  x.  47. — 
"  Can  any  man  forbid  water,  that  these  should  no't  be  baptized?  " 

2.  That  baptism  is  to  be  administered  in  the  name  of  the  Fa- 
ther, and  of  the  Son,  and  of  the  Holy  Ghost.  Matt,  xxviii.  19. 
— "  Go  ye,  therefore,  and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 

3.  That  baptism  signifies  the  ingrafting  of  believers  into  Christ. 
1  Cor.  xii.  13. — "  By  one  spirit  are  we  all  baptized  into  one 
body."    See  also  Rom.  vi.  3. 

4.  That  baptism  seals  the  ingrafting  of  believers  into  Christ. 
Gal.  iii.  27. — "  As  many  of  you  as  have  been  baptized  into  Christ 
have  put  on  Christ." 


808  OF  THE  NATURE  AND  USE  OF  BAPTISM. 

5.  That  baptism  signifies  our  having  a  right  to  the  benefits  of 
the  covenant  of  grace.  Acts  ii.  38. — "  Repent  and  be  baptized 
every  one  of  you  in  the  name  of  Jesus  Christ,  for  the  remission 
of  sins  ;  and  ye  shall  receive  the  gift  of  the  Holy  Ghost.'" 

6.  That  baptism  seals  our  right  to  the  benefits  of  the  covenant 
of  grace.  Rom.  iv.  11. — "And  he  received  the  sign  of  circum- 
cision, a  seal  of  the  righteousness  of  the  faith  which  he  had." 

7.  That  baptism  signifies  and  seals  our  engagement  to  be  the 
Lord's.  Rom.  vi.  4. — "  We  are  buried  with  him  by  baptism  into 
death ;  that  like  as  Christ  was  raised  up  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also  should  walk  in  newness  of 
life." 

EXPLANATION. 

Obs.  315. — Baptism  is  a  washing  or  sprinkling  with  water. 

In  Scripture  there  is  mention  made  of  several  kinds  of  baptism. 
I.  Levitical  washings, — Heb.  ix.  10  ;  where  the  word  in  the  ori- 
ginal is  "baptisms" — divers  baptisms.  See  also  ver.  13,  where 
we  read  of  sprinkling.  2.  The  baptism  of  blood, — Matt.  xx.  22, 
23,  and  Luke  xii.  50;  with  which  Christ  and  the  greater  part  of 
his  apostles,  and  all  martyrs  were  baptized.  3.  The  ba2rtism  of 
the  Holy  Ghost,  or  the  conferring  of  his  gifts. — Matt.  iii.  11; 
Acts  i.  5.  4.  In  Acts  xviii.  25,  it  may  signify  the  doctrine  of 
baptism.  But,  5.  It  chiefly  signifies  the  sacrament  of  baptism  ; 
or  baptism  with  water,  according  to  Christ's  appointment. — Acts 
xix.  4,  5. 

Baptism  had  a  Divine  warrant  before  it  was  formally  appointed 
by  Christ ;  for  we  read  of  the  baptism  of  John,  who  doubtless  re- 
ceived a  command  to  baptize  with  water.  See  John  i.  33,  where 
we  read  of  John  speaking  of  "  him  who  sent  him"  to  baptize  with 
water. 

Between  the  baptism  of  John  and  that  of  Christ  there  was  no 
essential  difference,  for  the  same  blessings  were  exhibited  by  both. 
A  difference,  however,  may  be  discovered  with  respect  to  time 
and  objects.  1.  With  respect  to  time.  The  baptism  of  John  was 
dispensed  before  the  work  of  Christ  was  finished ;  but  the  baptism 
wlich  Christ  committed  to  the  apostles,  was  mostly  after  his 
wcrk  was  finished,  and  after  he  himself  had  entered  into  his  glory. 
Or,  the  baptism  of  John  was  a  sign  of  faith  in  Christ  as  about  to 
come  ;  whereas  the  baptism  of  Christ  is  an  expression  of  faith  in 
him  as  already  come.  2.  With  respect  to  their  objects.  The 
baptism  of  John  was  confined  to  Judea,  or  to  the  Jewish  nation  ; 
whereas  the  baptism  of  Christ  is  extended  to  all  to  whom  the 
gospel  is  preached. — Mark  xvi.  15,  16. 

The  sign  to  be  used  in  baptism  is  tvater;  which  represents  the 
cleansing  efficacy  or  virtue  both  of  the  blood  and  of  the  Spirit 
of  Christ. — Rev.  i.  5;  Tit.  iii.  5.  By  the  former,  the  soul  is 
cleansed  meritoriously ;  and  by  the  latter,  it  is  cleansed  efficar 


OF  THE  NATURE  AND  USE  OF  BAPTISM.  309 

ciously. — 1  John  i.  7;  Ezek.  xxxvi.  27.  By  the  former,  the 
guilt  of  sin  is  removed  in  justification ;  and  by  the  latter,  the 
pollution  of  sin  is  gradually  removed  in  sanctification. 

The  analogy  or  resemblance  between  the  sign  and  the  thing 
signified  in  baptism,  or  between  water  and  the  blood  and  Spirit 
of  Christ,  may  be  seen  from  the  following  remarks : — 1.  Water 
has  a  cleansing  virtue,  for  removing  filth  and  pollution  from  the 
body,  and  from  other  things.  In  like  manner,  the  fountain  of 
Christ's  blood,  which  is  opened  for  sin  and  for  uncleanness,  re- 
moves the  filth  of  the  soul,  and  cleanses  the  conscience  from  dead 
works  to  serve  the  living  God.  2.  Water  has  a  refreshing  virtue 
on  the  weary  traveller,  and  on  the  parched  ground.  And  what 
more  refreshing  to  the  weary  traveller  towards  Zion,  than  to 
drink  at  the  fountain  of  living  water?  What  more  calculated  to 
mfike  the  barren  soul  bud  forth  abundantly,  than  to  be  refreshed 
with  the  pure  water  of  life  ? — Ps.  xlii. ;  John  vi.  35.  3.  Water 
has  an  extinguishing  virtue.  And  how  efficacious  are  the  blood 
and  Spirit  of  Christ  to  extinguish  the  flames  of  Jehovah's  wrath, 
and  the  fire  of  our  lusts  which  war  against  the  soul !  4.  Water 
has  a  softening  virtue  ;  mollifying  the  hardened  ground,  and 
making  it  abundantly  fruitful.  In  like  manner,  the  blood  of 
Christ  softens  the  most  hardened  heart,  when  applied  to  it  by  the 
Holy  Spirit ;  causing  tears  of  godly  sorrow  to  flow,  and  the  fruits 
of  repentance  to  spring  forth,  and  bringing  the  whole  man  into  a 
ready  compliance  with  the  Divine  will.  5.  Water  is  absolutely 
necessary.  In  like  manner,  the  blood  and  Spirit  of  Christ  are 
absolutely  necessary;  for  without  them  sinners  must  perish  eter- 
nally.— John  vi.  53 ;  Rom.  viii.  9.  6.  Water  is  common  and/ree 
to  all.  In  like  manner,  the  blood  and  Spirit  of  Christ  are  freely 
offered  to  all  without  exception. — Isa.  lv.  1,  &c.  7.  Water,  al- 
though necessary,  is  of  no  use,  unless  it  is  applied  to  the  various 
purposes  for  which  it  is  designed.  In  like  manner,  the  blood  of 
Christ  is  of  no  use  to  any,  unless  it  is  applied  to  the  soul  by  the 
Holy  Spirit  through  faith. 

With  respect  to  those  by  whom  the  ordinance  of  baptism  is  to 
be  dispensed,  we  observe,  that  the  command  to  baptize  being  con 
nected  with  preaching,  it  is  evident,  that  none  but  those  who  ace 
lawfully  called  to  preach,  have  a  right  to  baptize. — Matt,  xxvii 
19,20. 

With  respect  to  the  mode  or  manner  of  administration,  ther* 
are  various  opinions, — whether  it  ought  to  be  performed  bj 
plunging  or  dipping,  or  by  pouring  or  sprinkling.  But  withoul 
entering  into  the  various  arguments  on  both  sides,  we  shall 
only  make  the  following  remarks : — When  we  consider  the  wav 
in  which  the  thing  signified  by  baptism  is  expressed  (Tit.  iii.  5 
6 ;  Heb.  x.  22),  and  that  the  pouring  out  of  the  Holy  Spirit  is 
expressly  called  baptism  (Acts  x.  44,  45,  compared  with  chap.  xi. 
15,  16);  when  we  consider  the  divers  washings  of  which  the 


310  ,        OF  THE  NATURE  AND  USE  OF  BAPTISM. 

apostle  speaks  in  Heb.  ix.  10;  or,  as  it  is  in  the  original,  divers 
baptisms  ;  referring  probably  to  the  various  liquids  which  were 
used, — viz.,  water,  and  oil,  and  blood,  into  which  it  is  not  very 
likely  that  the  people  and  various  things  were  plunged;  ?md  that 
Christ  speaks  of  a  baptism  of  blood,  with  which  he  was  to  be  bap- 
tized; when  wTe  consider  also  the  instances  of  the  administration 
of  this  ordinance  by  the  apostles  (Acts  ii.,  where  we  read  of  3000 
being  baptized  in  one  day) ;  the  baptism  of  the  jailor  and  his 
family,  and  of  the  Apostle  Paul  (Acts  xvi.  and  ix.  18) ;  the  one 
in  prison,  and  the  other  in  a  private  house,  where  it  is  probable 
they  had  not  much  water,  and  as  probable  that  the  administrators 
would  not  have  brought  them  forth  to  the  nearest  water — the  one 
at  midnight,  which  was  dangerous,  and  the  other  in  the  weak 
state  in  which  he  then  was,  after  three  days'  fasting  (Acts  x.  47, 
48)  ;  and,  moreover,  when  we  consider,  that  the  yoke  of  Christ  is 
easy  and  his  burden  light  ;  and  that  his  religion  is  adapted  for  all 
parts  of  the  world—the  coldest  as  well  as  the  hottest ;  and  for  all 
constitutions- — the  weakest  as  well  as  the  strongest ;  when  we 
consider  all  these  things,  we  must  conclude,  that  baptism  may  be 
administered  by  sprinkling  as  well  as  by  plunging, — nay,  that 
sprinkling  or  pouring  is  most  agreeable  to  the  general  tenor  of 
Scripture. 

Obs.  316. — Baptism  is  to  he  administered  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

To  be  baptized  in  the  name  of  the  Father,  Son,  and  Holy 
Ghost,  implies,  that  we  are  to  be  baptized  in  virtue  of  the  will, 
and  authority,   and   command  of  the   Father,  Son,  and  Holy 
Ghost;  and  that  ministers  have  authority  from  the  Father,  Son, 
and  Holy  Ghost  to  baptize.     And  this  intimates,  that  the  blessed 
Trinity  have  not  only  appointed  and  authorised  baptism  to  be  s 
sacrament  of  the  New  Testament,  and  to  be  dispensed  by  minis 
ters  lawfully  called;  but  that  they  become  jointly  engaged  to 
make  good  all  the  blessings  of  the  covenant  of  which  baptism  is 
a  seal,  as  they  are  represented,  and  sealed,  and  applied  to  believer? 
in  this  ordinance.     It  also  implies,  that  by  baptism  we  are  so 
lemnly  dedicated  and  devoted  to  the  Father,  Son,  and  Hol> 
Ghost,  as  our  God  and  portion  for  ever;  that  we  enter  into 
solemn  covenant  with  this  God ;  that  we  choose  God  the  Father 
as  our  Father,  God  the  Son  as  our  Redeemer,  and  God  the  HoL 
Ghost  as  our  Sanctifier,  and  Guide,  and  Comforter;  and  that  w 
come  under  engagements  to  the  faith,  and  profession,  and  obedi 
ence  of  the  blessed  Trinity,  and  solemnly  renounce  the  devil 
and  the  world,  and  the  flesh,  the  great  enemies  of  God  and  man 
—1  Pet.  iii.  21. 

In  administering  baptism,  it  is  necessary  to  use  the  express 
words  of  institution — u  In  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost."    For  ministers  are  commanded  to 


OF  THE  NATURE  AND  USE  OF  BAPTISM.  311 

baptize  in  this  manner;  and  it  is  the  making  use  of  the  express 
words  of  institution,  that  constitutes  a  sacrament  according  to 
Christ's  appointment. 

Obs.  317. — Baptism  is  designed  to  signify  and  seal  (lie  in- 
grafting of  believers  into  Christy  their  having  a  right  to  the  be- 
nefits of  the  covenant  of  grace,  and  their  engagement  to  be  the 
Lord^s. 

1.  Baptism  is  designed  to  signify  and  seal  our  ingrafting  into 
Christ.  Ingrafting  in  general  expresses  the  idea  of  a  close  union 
between  two  things,  which,  if  they  had  not  been  brought  together 
by  some  power,  would  have  remained  for  ever  separate. — Rom. 
xi.  Ingrafting  into  Christ  expresses  union  with  him;  and  had 
not  his  power  been  exerted  in  cutting  us  off  from  the  old  stock, 
the  first  Adam,  of  whom  we  are  branches  by  nature,  this  spiri- 
tual union  could  have  never  been  effected. — John  xv.  5.  And 
in  consequence  of  this  union,  which  is  signified  and  sealed  by 
baptism,  the  imputation  of  Christ's  righteousness  is  also  sealed. 
—Gal.  iii.  27.  § 

2.  Baptism  is  designed  to  signify  and  seal  the  benefits  of  the 
covenant  of  grace.  And  these  are: — (1.)  Remission  of  sins  by 
the  blood  of  Christ ;  which  is  clearly  signified  by  baptism.  As 
water  washes  away  all  outward  pollution,  so  Christ's  blood 
cleanses  from  all  sin.  (2.)  Regeneration  by  the  Spirit  of  Christ; 
which  is  also  exhibited  in  baptism. — Tit.  iii.  5;  John  iii.  5. 
(3.)  Adoption  into  the  family  of  God;  which  implies  our  former 
distance  from  God,  as  strangers  to  him  and  to  the  privileges  of 
his  family.  (4.)  A  resurrection  to  eternal  life, — 1  Cor.  xv.  29; 
which  seems  to  initmate  that  baptism  has  a  reference  to  the  re- 
surrection, as  a  privilege  of  the  children  of  God,  included  in  the 
benefits  of  the  new  covenant. 

3.  Baptism  is  designed  to  signify  and  seal  our  engagement  to 
be  the  Lord's.  And  this  may  well  be  considered  as  a  conse- 
quence of  the  benefits  of  the  new  covenant  being  sealed  to  us ;  for 
if  God  engages  on  his  part  that  he  will  be  our  God,  that  he  will 
receive  us  as  members  of  the  visible  Church,  and  give  us  a  right 
to  its  privileges,  and  that  he  will  take  us  into  his  family,  &c,  we 
may  readily  believe,  that  we  are,  in  like  manner,  to  engage  to  be 
the  Lord^s;  which  implies,  that  we  will  be  his  and  for  him,  now, 
wholly,  and  for  ever,  in  soul,  and  body,  and  spirit,  and  in  all 
that  we  are  and  have,  whether  gifts  or  graces,  or  worldly  com- 
forts.— 1  Cor.  vi.  19,  20;  1  Chron.  xxix.  14.  This  engagement 
on  our  part  also  implies,  thafr  we  have  firmly  resolved  to  renounce 
all  ether  lords  and  masters  whatever,  as  the  devil,  and  the  world, 
and  the  flesh,  and  sin  in  whatever  shape  it  may  appear.  And 
this  engagement  is  not  to  be  in  word  only,  but  in  deed  and  in 
truth, — that  we  will  be  the  Lord's  by  practice  as  well  as  by  pro- 
fession, that  we  will  be  what  he  would  nave  us  to  be,  and  that  we 


312  OF  THE  NATURE  AND  USE  OF  BAPTISM. 

will  study  conformity  to  him  in  all  things. — Rom.  vi.  4.  If  wo 
are  baptized  in  the  name  of  the  Father,  Son,  and  Holy  Ghost, 
we  must  view  this  as  a  dedicating  ordinance;  and  seeing  God 
makes  himself  over  to  us,  as  our  all  in  all  through  the  redeeming 
death  of  his  Son,  it  is  surely  meet  that  we  should  give  ourselves 
to  him  in  a  perpetual  covenant  that  shall  never  be  forgotten.  In 
a  word,  by  baptism  we  declare,  that  we  are  well  pleased  with  the 
scheme  of  salvation  through  the  righteousness  of  Jesus  Christ, — 
with  the  new  covenant  as  it  is  exhibited  in  the  Scriptures  as  the 
wisdom  of  God  unto  salvation.  We  may  also  observe  the  fol- 
lowing things,  in  addition  to  what  is  expressed  above  : — 

4.  Baptism  is  designed  as  a  mark  or  badge  between  Christians 
and  the  enemies  of  Christ;  although  it  is  to  be  lamented  that  too 
many  of  those  who  have  received  the  outward  sign  live  as  his 
open  and  avowed  enemies. 

5.  Baptism  is  designed  as  a  solemn  admission  of  the  party 
baptized  into  the  visible  Church,  and  to  all  its  privileges. — 1  Cor. 
xii.  13.  Baptism  does  not  constitute  anyone  a  member  of  the 
Church ;  for  it  is  supposed  that  all  who  are  baptized  are  Church 
members ;  and  if  they  are  children  of  professing  parents,  they  are 
born  members  of  the  visible  Church. — 1  Cor.  vii.  14.  But  by  it 
they  who  were  members  before,  have  their  membership  sealed  to 
them;  for  "by  one  Spirit  are  we  all  baptized  into  one  body." — 
1  Cor.  xii.  13.  And  this  shows  how  inaccurately  they  speak 
upon  this  subject,  who  talk  of  Christening  their  children,  as  if  by 
baptism  they  were  made  Christians. 

We  may  here  remark,  that  new  covenant  blessings  are  not 
sealed  to  all  that  are  baptized.  The  Holy  Spirit  will  not  seal  an 
unbeliever  to  redemption,  however  flaming  his  profession  may 
be ;  for  such  in  the  sight  of  God  have  nothing  to  do  with  the  seals 
of  the  covenant.  But  in  the  sight  of  the  Church  they  may  have  a 
right,  if  there  is  nothing  against  them  with  respect  to  their  know- 
ledge and  conduct  before  the  world, — Rom.  ix.  4 ;  where  it  is 
said,  that  to  the  seed  of  Abraham  pertain  the  adoption,  and  the 
glory,  and  the  covenants,  and  the  giving  of  the  law,  and  the  ser- 
vice of  God,  and  the  promises;  although  at  this  time  (generally 
speaking)  they  had  no  part  nor  lot  in  Christ.  And  such  may  be 
the  case  with  many  of  those  who  are  none  of  God's. 

Obs.  318. — The  efficacy  of  baptism  consists  neither  in  the  re- 
moval of  original  sin,  nor  in  giving  a  right  to  new  covenant 
blessings,  but  in  ratifying  or  sealing  the  right  to  these  blessings. 

,..  The  efficacy  of  baptism  consists  not,  as  some  imagine,  in  the 
removal  of  original  sin.  This  opinion  shows  consummate  ig- 
norance of  what  this  sin  is,  of  the  workings  of  the  human  heart, 
and  of  what  takes  place  in  the  world.  If  original  sin,  which  is  the 
spring  or  source  of  all  actual  sin,  were  removed  by  baptism,  there 
would  be  no  actual  sin  in  the  world.     Moreover,  we  see  children 


OF  THE  NATURE  AND  USE  OF  BAPTISM.  313 

diseased,  and  afflicted,  and  subjected  to  death  after  baptism,  and 
before  they  are  guilty  of  any  actual  sin ;  which  cannot  be  accounted 
for  but  upon  the  supposition  of  sin  still  existing  (Rom.  vi.  23); 
for  when  sin  is  fully  removed,  there  will  be  no  more  death. 

2.  The  efficacy  of  baptism  consists  not,  according  to  others,  in 
giving  a  right  to  the  blessings  of  the  new  covenant.  This  is  not, 
and  cannot  be,  the  case ;  for  it  is  the  promise  of  the  covenant  that 
is  made  to  the  children  as  well  as  to  the  parents. — Acts  ii.  39. 
And  baptism  is  only  a  sign  and  seal  of  its  blessings,  as  circum- 
cision formerly  was. — Rom.  iv.  11.     But, 

3.  The  efficacy  of  baptism  consists  in  effectually  ratifying  or 
sealing  the  right  to  the  blessings  of  the  covenant;  which  are  in 
the  promise  so  certain,  that  they  shall  all  be  obtained  in  due 
time,  according  to  the  will  of  a  promising  God. 

Obs.  319. — Although  baptism  is  not  absolutely  necessary  to 
salvation,  yet  it  is  necessary  that  it  shoidd  be  observed  by  all  the 
followers  of  Christ. 

Baptism  is  not  absolutely  necessary  to  salvation,  as  if  the  mere 
want  of  it  would  hinder  the  salvation  of  the  soul ;  but  it  is  ne- 
cessary in  virtue  of  Christ's  command.  What  he  hath  appointed 
in  hie  Church  ought  to  be  had  in  reverence ;  and  as  baptism  is  a 
seal  of  the  covenant,  it  ought  to  be  observed  as  a  means  of  sal- 
vation. It  is  not,  then,  the  want  of  this  ordinance,  but  the  con- 
tempt of  it,  that  exposes  to  condemnation.  That  it  is  not  abso- 
lutely necessary  to  salvation,  is  evident  from  the  case  of  Cornelius, 
who  was  accepted  by  God  before  he  was  baptized;  and  also  from 
that  of  the  thief  on  the  cross,  who  was  not  baptized  at  all. — Acts 
x.\  Luke  xxiii. 

Obs.  320. — It  is  the  duty  of  Christians  to  improve  their 
baptism,  especially  when  present  at  the  administration  of  it 
to  others. 

As  it  is  the  duty  of  Christians  to  improve  all  the  instituted 
ordinances  of  religion ;  so  it  is  their  duty  also  to  improve  this 
ordinance  of  baptism;  which  may  be  done  in  the  following  man 
ner : — 

1.  By  serious  and  thankful  consideration  of  its  nature,  and  the 
uses  and  ends  for  which  Christ  instituted  it;  of  the  privileges  and 
benefits  of  the  new  covenant,  which  are  conferred  and  sealed  by 
it ;  and  of  our  solemn  vow  made  therein. 

2.  By  being  humbled  on  account  of  our  spiritual  defilement, 
and  our  falling  short  of,  and  walking  contrary  to,  the  grace  of 
baptism  and  our  engagements. 

3.  By  growing  up  to  assurance  of  pardon,  and  all  the  blessings 
sealed  to  us  in  this  sacrament. 

4.  By  drawing  strength  from  the  death  and  resurrection  of 
Jesus  Christ,  into  whom  we  are  baptized,  for  the  mortifying  of 
sin  and  the  quickening  of  grace. 

£  d 


314  OF  THE  SUBJECTS  OF  BAPTISM. 

5.  By  endeavouring  to  walk  by  faith  ;  to  have  our  conversa- 
tion in  holiness  and  righteousness,  as  those  that  have  therein  given 
themselves  to  Christ;  and  to  walk  in  brotherly  love,  as  being 
baptized  into  one  body  by  the  same  Spirit. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  baptism  is  a  very  simple, 
but  a  very  important  ordinance.  2.  That  what  is  signified  by 
water  is  most  necessary.  3.  The  necessity  of  adhering  to  the 
command  of  Christ  in  administering  this  ordinance.  4.  The  im- 
portance of  being  well  acquainted  with  the  nature  of  baptism. 
5.  The  danger  of  neglecting  and  contemning  it. 

Of  the  Subjects  of  Baptism. 

(£.  95.  ®q  toijom  is  Baptism  to  be  a&mmtatmD? 

Baptism  is  not  to  be  administered  to  any  that  are  out 
of  the  visible  Church,  till  they  profess  their  faith  in 
Christ,  and  obedience  to  him  ;  but  the  infants  of  such 
as  are  membess  of  the  visible  Church  are  to  be  bap- 
tized. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  baptism  is  not  to  be  administered  to  any  who  are  not 
members  of  Christ's  Church,  till  they  profess  their  faith  in  him. 
Acts  viii.  36,  37. — "What  doth  hinder  me  to  be  baptized? 
And  Philip  said,  If  thou  believest  with  all  thine  heart,  thou 
may  est. M 

2.  That  a  profession  of  future  obedience  to  Christ  is  necessary, 
before  any  who  are  not  members  of  his  Church  be  baptized. 

Pet.  iii.  21. — "  The  like  figure  whereunto  even  baptism  doth 
also  now  save  us  (not  the  putting  away  of  the  filth  of  the  flesh, 
but  the  answer  of  a  good  conscience  towards  God)  by  the  resur- 
section  of  Jesus  Christ." 

3.  That  children  of  believing  parents  are  proper  subjects  of 
baptism,  as  God  bestows  on  many  of  them  the  blessings  which  it 
signifies.  Luke  xviii.  16. — M  Suffer  little  children  to  come  unto 
the,  and  forbid  them  not  ;  for  of  such  is  the  kingdom  of  God.''* 

4.  That  children  of  believing  parents  are  entitled  to  the  sign  of 
the  covenant,  as  God  has  given  them  the  promise  of  it.  Acts  ii. 
o9. — 4t  The  promise  is  unto  you  and  to  your  children.'" 

5.  That  children  are  to  be  considered  ceremonially  holy,  and 
are  entitled  to  the  sign  of  the  covenant,  by  the  profession  and 
membership  of  only  one  of  their  parents.  1  Cor.  vii.  14. — "  The 
unbelieving  husband  is  sanctified  by  the  wife,  and  the  unbeliev- 
ing wife  is  sanctified  by  the  husband  ;  else  were  your  children 
unclean;  but  now  are  they  holy.1' 

6.  That  the  infants  of  a  family  are  entitled  to  the  sign  of  the 


OF  THE  SUBJECTS  OF  BAPTISM.  315 

covenant,  on  the  profession  and  baptism  of  their  parent.     Acts 
xvi.  33.—"  And  was  baptized,  he  and  all  his,  straightway." 

EXPLANATION. 

Obs.  321. — Baptism  is  not  to  be  administered  to  any  that  are 
out  of  the  visible  Church,  until  they  profess  faith  in  Christ  and 
obedience  to  him. 

By  the  visible  Church  we  are  to  understand  a  society  composed 
of  all  those,  together  with  their  children,  who,  in  all  ages  and 
places  of  the  world,  profess  the  true  religion.  The  visible  Church 
is  opposed  to  what  is  called  the  invisible  ^hurch,  which  is  com- 
posed of  all  the  elect  that  have  been  or  shall  be  gathered  into  one 
under  Christ  the  head. — Eph.  i.  10,  &c. ;  John  x.  16,  and  xi.  52. 

There  are  various  descriptions  of  people,  who  are  obviously 
without  the  visible  Church,  and  who,  of  course,  have  no  right  to 
the  seals  of  the  covenant ;  such  as  Jews,  Mahometans,  pagans,  in- 
fidels, and  scandalous  persons,  &c.  As  such,  neither  they  nor 
their  children  are  to  be  baptized,  for  they  are  without  the  cove- 
nant— they  are  visibly  far  from  righteousness,  and  they  want  even 
a  name  to  live.  To  baptize  such  while  they  continue  in  that 
state,  would  be  a  prostitution  of  the  ordinance. — Eph.  ii.  12. 

Baptism,  however,  is  not  to  be  withheld  from  these  for  ever. 
We  "are  here  told,  that  it  is  only  not  to  be  administered  to  them, 
until  they  profess  faith  in  Christ  and  obedience  to  him.  To 
"  profess  faith  in  Christ,"  is  to  profess  a  belief  of  the  whole  sys- 
tem of  revealed  truth.  And  to  "  profess  obedience  to  Christ,1* 
is  to  yield  an  external  subjection  to  all  his  ordinances  and  insti- 
tutions, and  to  promise  future  obedience  to  his  laws.  Acts  viii. 
37,  and  ii.  46.  It  must,  however,  be  remembered,  that  auch  a 
profession  respects  those  only  who  have  come  to  years  of  under- 
standing. If  any  continue  without  the  covenant,  they  exclude 
themselves  for  ever  from  the  seal  of  the  covenant. 

But  seeing  the  Church  is  viewed  as  visible  and  invisible,  pro- 
fession may  be  considered  both  with  respect  to  God  and  with 
respect  to  man.  With  respect  to  man,  a  visible  and  public  pro- 
fession of  faith  in  Christ  and  obedience  to  him,  is  all  that  is  ne- 
cessary to  give  a  right,  before  the  visible  Church,  to  all  its  privi 
leges.  But  with  respect  to  God,  none  but  "they  who  ar°  tru'v 
within  the  bond  of  the  covenant,  have  a  right  to  baptism,  or  to 
any  of  the  privileges  of  the  Church. 

Obs.  322. — The  children  and  infants  of  believing  parents  have 
a  right  to  baptism. 

That  the  infants  of  believing  parents  have  a  right  to  baptism, 
may  be  proved  from  the  Abrah'amic  covenant,  or  the  covenant 
which  God  made  with  Abraham ;  provided  it  was  the  covenant 
of  grace — the  sarnie  in  substance,  and  containing  the  same  bless- 
ings as  that  one  under  which  believers  now  are.     Now,  that  this 


316  OF  THE  SUBJECTS  OF  BAPTISM. 

covenant  was  the  covenant  of  grace,  is  evident  from  a  comparison 
of  Gen.  xvii.  7,  where  the  covenant  made  with  Abraham  is  ex- 
pressed, with  Heb.  viii.  10,  where  the  new  covenant  is  expressed. 
In  the  one,  the  promise  is,  "  To  be  a  God  unto  thee,  and  to  thy 
seed  after  thee;"  and  in  the  other,  it  is,  "  I  will  be  to  them  a 
God,  and  they  (the  house  of  Israel,  which  must  surely  include 
infants)  shall  be  to  me  a  people."  But  God  cannot  be  said  to  be 
the  God  of  any,  and  of  their  seed,  in  the  natural  sense  of  the  ex- 
pression, but  in  Christ  Jesus  his  Son,  or  through  the  covenant  of 
grace.  Therefore,  as  the  covenant  of  grace  promises  every  thing, 
when  God  promises  to  be  our  God  ;  so  the  Abrahamic  covenant, 
which  promises  the  same  thing  in  the  same  manner,  must  be  the 
covenant  of  grace.  But  the  covenant  made  with  Abraham  in- 
cluded his  seed,  and  gave  them  a  right  to  circumcision,  the  seal 
of  it.  Hence,  in  like  manner,  it  must  follow,  that  children  are 
now  also  included  in  the  covenant  blessings,  or  have  a  right  to 
baptism,  the  seal  of  the  covenant.  See  also  Luke  i.  54,  &c, 
where  we  learn  that  the  Old  Testament  saints  were  under  the 
same  covenant  of  grace  under  which  believers  now  are. 

That  the  children  of  believing  parents  ought  to  be  baptized, 
may  also  be  proved  from  various  other  passages  of  Scripture  : — 

1.  It  may  be  proved  from  Luke  xviii.  16. — "  Suffer  little 
children  to  come  unto  me,  and  forbid  them  not;  for  of  such  is  the 
kingdom  of  God,  or  of  heaven." — Matt.  xix.  14.  From  these 
words  of  our  Saviour  it  is  evident,  that  little  children  are  capable 
of  Church  membership,  or  of  being  in  the  kingdom  of  heaven  ; 
and  if  so,  they  are  surely  capable  of  baptism,  the  initiatory  seal 
of  the  covenant. 

2.  It  may  be  proved  from  Mark  x.  14-16,  where  we  read,  that 
Jesus  "  took  up  little  children  in  his  arms,  and  put  his  hands 
upon  them,  and  blessed  them."  By  this  he  evidently  declared 
to  his  apostles,  that  children  were  capable  of  receiving  spiritual 
blessings ;  and,  consequently,  the  visible  sign  of  their  being  mem- 
bers of  the  kingdom  of  God.  And  it  is  further  evident,  that  at 
the  very  moment  in  which  Christ  blessed  them,  they  were  mem- 
bers of  the  Church  j  for,  said  he,  "  Of  such  is  the  kingdom  of 
heaven." 

3.  It  may  be  proved  from  Matt,  xxviii.  19. — "  Go  ye  there- 
fore, and  teach  all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  From  this,  in 
connection  with  the  preceding  passages,  it  is  evident,  that  little 
children  were  to  be  baptized,  being  a  part  of  the  nations  which 
Christ  commissioned  his  apostles  to  teach  and  baptize.  If  there 
are  any  little  children  in  the  kingdom  of  God  above,  (and  who 
can  say  that  there  are  not  ?)  it  will  not  be  very  easy  to  prove, 
that  in  this  world  baptism  ought  not  to  be  administered  to  them 
as  such. 

4.  It  may  be  proved  from  1  Cor.  vii.  14. — "  The  unbelieving 


OF  THE  SUBJECTS  OF  BAPTISM.  317 

husband  is  sanctified  by  the  wife,  and  the  unbelieving  wife  is 
sanctified  by  the  husband ;  else  were  your  children  unclean  ;  but 
now  are  they  holy."  This  is  a  passage  which  shows  in  a  very 
clear  light,  notwithstanding  the  inconsistent  objections  of  oppo- 
nents, the  right  of  children  to  baptism  in  virtue  of  their  relation  to 
their  believing  parents.  The  holiness  here  spoken  of  must  be 
something  which  flowg  from  the  holiness  of  one  or  both  of  the 
parents,  and  without  which  the  children  would  be  unclean;  and 
surely  this  can  mean  nothing  more  than  what  is  called  a,  federal 
or  a  covenant  holiness,  which  entitles  the  children  to  the  pri- 
vileges of  the  covenant.  And  if  children  are  thus  holy,  who  can 
deny  them  the  seal  of  the  covenant  ? 

5.  It  may  be  proved  from  Acts  ii.  38,  39. — "  Then  Peter  said 
unto  them,  Repent  and  be  baptized  every  one  of  you  in  the  name 
of  Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall  receive  the 
Holy  Ghost;  for  the  promise  is  to  you  and  to  your  children." 
Whatever  the  promise  is  to  which  the  apostle  here  alludes,  no- 
thing is  more  obvious  than  that  he  uses  it  as  a  motive  why  they 
and  their  children  should  be  baptized,  or  submit  by  this  external 
sign  to  the  dispensation  of  Christ.  If,  then,  the  promise  was  any 
reason  why  the  parents  should  be  baptized,  it  was  as  good  a  rea- 
son why  the  children  should  be  baptized;  the  promise  being  made 
to  both.  This  is  as  plain  as  language  can  make  it.  The  promise 
is  to  you,  parents ;  therefore  be  ye  baptized :  the  promise  is  ty> 
you,  children ;  therefore  be  ye  also  baptized.  If  the  apostle  were 
made  to  speak  a  different  language,  according  to  the  Baptists,  a 
Jew  might  with  the  utmost  propriety  argue  thus  : — "  I  ,see  that 
the  promise — the  motive  now  urged — is  made  to  my  children  as 
well  as  to  myself ;  if,  therefore,  it  is  no  reason  why  they  should 
be  baptized,  it  can  be  no  reason  why  /  should  be  baptized."  But 
with  respect  to  the  'promise  here  alluded  to, — that  it  is  not  (a„ 
the  Baptists  maintain)  the  Prophecy  of  Joel,  before  referred  to 
by  the  apostle  (ver.  17-21),  is  evident ;  because,  were  thi-  "  he 
case,  it  would  follow,  either  that  baptism  belonged  to  the  ag0  of 
miracles,  which  continued  but  a  short  time  alter  the  ascensi  »n 
of  Christ ;  or  that  all  who  have  been  baptized,  have  been  hi-  o 
tized  in  the  faith  of  a  promise  which  has  not  been  fulfilled ,  which 
would  be  a  gross  insult  upon  the  faithfulness  of  a  promising  Go  i. 
But,  on  the  other  hand,  that  it  is  the  covenant  made  with  Abia- 
ham,  is  evident  from  Gal.  iii.  14,  29,  where  this  covenant  is  e.t 
pressly  called  the  promise.  And  it  is  saici,  M  If  ye  be  Christ's 
then  are  ye  Abraham's  seed,  and  heirs  according  to  the  promise" 
To  what  promise  ? — not  surely  the  Prophecy  of  Joel,  but  the 
promise  which  God  made  with  Abraham ;  which,  moreover,  is 
put  beyond  all  doubt  by  considering  Acts  iii.  25,  26.  And  the 
covenant  made  with  Abraham  may  well  be  called  the  promise 
made  to  him ;  and  as  believers  are  called  his  children  and  heirs 
according  to  the  promise,  we  may  safely  rely  upon  it,  that  tlie 

D  d  2 


318  OF  THE  SUBJECTS  OF  BAPTISM. 

promise  in  the  passage  before  us  is  the  very  same  as  the  covenant 
of  grace.  If,  then,  this  is  urged  as  a  motive  to  baptism,  it  must 
doubtless  respect  children  as  well  as  their  parents;  for  the  pro- 
mise respected  Abraham  and  his  seed,  who  were  both  circum- 
cised. 

6.  It  may  be  proved  from  Rom.  xi.  16,  17. — "  If  the  first 
fruit  be  holy,  the  lump  is  also  holy;  and 'if  the  root  be  holy,  so 
are  the  branches.  And  if  some  of  the  branches  be  broken  off, 
and  thou,  being  a  wild  olive  tree,  wert  grafted  in  among  them, 
and  with  them  partakest  of  the  root  and  fatness  of  the  olive  tree, 
boast  not  against  the  branches,"  &c.  From  this  passage  we  learn 
that  many  Jews  believed  in  Christ;  and  likewise,  that  these  be- 
lievers were  still  the  natural  branches  in  the  root,  Abraham,  and 
partook  of  the  fatness  of  the  true  olive.  The  natural  branches, 
then,  or  the  believing  Jews,  must  have  enjoyed  the  same  privi- 
leges that  ever  they  did;  and,  consequently,  they  must  have  had 
something  answering  to  circumcision  ;  and  this  could  be  nothing 
but  baptism.  Hence,  the  ingrafted  branches,  or  the  believing 
Gentiles,  were  entitled  to  the  same ;  otherwise  it  could  not  be 
said,  "  Thou,  being  a  wild  olive  tree,  wert  grafted  in  among 
them,  and  with  them  partakest  of  the  root  and  fatness  of  the  olive 
tree."  That  the  children  0>I  Jewish  parents  were  included  in  the 
covenant  made  with  Abraham,  is  beyond  a  doubt ;  but  if  the  same 
privileges  are  not  enjoyed  by  the  children  of  believing  Gentiles 
that  were  enjoyed  by  Jewish  children,  they  cannot  be  said  to 
partake  of  the  root  and  fatness  of  the  olive  tree  ;  which  would 
at  once  overthrow  the  apostle's  argument  ;  and,  in  fact,  what  he 
affirms  would  not  be  true.  But,  moreover,  what  can  be  more 
evident  than  that  the  children  of  believing  Gentiles  are  federally 
holy,  as  much  as  the  Jewish  children  are,  seeing  they  are  in- 
grafted in  among  .them  without  any  restriction  as  to  their  enjoy- 
ment of  the  same  privileges? 

But  finally,  there  is  the  highest  probability  that  the  apostles 
baptized  infants  ;  for  we  find  that  they  baptized  whole  hou?e- 
holds  or  families  at  once.  Thus  we  read  of  the  baptism  of  the 
family  of  Lydia,  and  of  the  family  of  the  jailer  at  Philippi,  in 
Acts  xvi.,  and  of  the  family  of  Stephanas,  in  1  Cor.  i.  In  these 
passages  there  is  no  -mention  made  of  adults  more  than  of  in- 
fants; and,  consequently,  it  will  be  as  difficult  to  prove  that  all 
were  adults,  as  that  there  were  tome  children.  But  the  whole 
were  baptized;  and  may  we  not  suppose  that  there  were  some 
young  ones  or  infants,  as  well  as  adults,  among  them  ?  That  in 
all  these  families  there  was  not  one  infant,  is  scarcely  credible. 
Now,  if  there  were  infants,  and  if,  according  to  our  opponents' 
view  of  the  subject,  they  were  excepted,  we  should  naturally 
expect  to  see  such  an  exception  recorded,  as  something  new  in 
the  visible  Church.  But  no  such  thing  is  upon  record, — an  evi- 
dence that  no  infants  were  excluded  from  baptism.     We  may 


OF  THE  SUBJECTS  OF  BAPTISM.  319 

here  remark,  that  the  Book  of  Acts  contains  the  history  of  the 
Church  for  upwards  of  thirty  years  ;  in  which  time  the  infants  of 
those  who  were  first  baptized  must  have  reached  the  years  of 
maturity.  If  they  were  not  baptized  in  infancy,  how  comes  it  to 
pass,  that,  among  the  numerous  baptisms  recorded  in  the  New 
Testament,  no  reference  is  made  to  the  baptism  of  any  of  them 
in  an  adult  state  ?  From  the  silence  of  Scripture  on  this  head, 
taken  in  connection  with  the  instances  of  the  baptism  of  whole 
families  above  referred  to,  we  conclude  that  they  must  have  been 
baptized  in  infancy  or  childhood,  or  along  with  their  parents. 

Obs.  3*23. — Baptism  is  not  be  administered  oftener  than  once. 

There  is  no  command  to  dispense  this  ordinance  oftener  than 
once;  nor  does  its  nature  admit  of  its  being  oftener  administered. 
By  baptism  we  are  admitted  into  the  Church;  and  this  admission 
can  take  place  but  once ;  and  as  it  signifies  and  seals  our  ingraft- 
ing into  Christ,  we  are  to  be  baptized  but  once ;  because,  if  once 
in  Christ,  we  can  never  be  broken  off. 

Obs.  324. — Tlie  naming  of  a  child  at  baptism  is  no  part  of 
the  ordinance. 

That  the  giving  of  a  name  at  baptism  is  no  part  of  this  insti- 
tution, is  evident  from  the  commission  which  Christ  gave  to  his 
apostles. — *Matt.  xxviii.  19,  20.  There  are  many,  indeed,  who 
maintain  that  naming  a  child  is  a  part  of  baptism ;  but  no  one 
who  is  taught  from  ifbove  will  maintain  such  an  absurd  opinion. 
Every  thing  connected  with  the  ordinance  was  appointed  by 
Christ;  but  it  was  never  mentioned  by  him,  that  a  child  should 
be  named  then,  as  if  it  could  not  be  named  before.  It  is  the 
parent  who  names  his  child,  and  who  ought  to  do  it ;  but  it  would 
be  altogether  absurd  to  say,  that  what  is  done  by  the  parent  in 
this  respect  constitutes  an  essential  part,  'or  even  any  part  of  the 
ordinance.  Baptism,  then,  is  not  the  giving  of  a  name  to  a 
child,  but  the  dedication  of  a  child  to  God,  whose  gift  it  is,  to- 
gether with  a  promise  or  vow  on  the  part  of  the  parent,  that  he 
will  u  train  up  his  child  in  the  nurture  and  admonition  of  the 
Lord;"  which,  if  he  neglect  to  do,  he  becomes  guilty  of  perjury, 
and  thus  renders  himself  obnoxious  to  the  punishment  threatened 
against  the  breakers  of  the  Third  Commandment. 

Obs.  325. — None  but  the  immediate  parents  have  a  right  to 
present  any  child  for  baptism. 

This  is  evident ;  for  it  is  only  in  the  right  of  the  immediate 
parents  that  children  ought  to  be  baptized ;  and  no  conscientious 
parent,  who  knows  the  nature  of  baptism,  will  make  application 
for  it  on  any  other  right  or  ground  whatever.  They  who  do  so, 
or  they  who  have  their  children  baptized  in  the  right  of  a  sponsor 
or  godfather,  cannot  be  supposed  to  be  much  acquainted  with  the 
great  things  designed  by  this  ordinance.     Such  require  it  merely 


320         OF  THE  NATURE  AND  USE  OF  THE  LORD'S  SUPPER. 

to  serve  a  purpose  (perhaps  to  conceal  the  wickedness  of  the  pa- 
rents, who  are  conscious  that  they  have  no  right  to  receive  bap- 
tism for  their  children,  or  for  some  other  end  equally  bad),  and 
when  their  children  are  baptized,  they  care  no  more  about  the 
ordinance,  and  frequently  as  little  about  their  children,  with  re- 
spect to  bringing  them  up  for  God.  That  children  should  be 
baptized  on  the  right  of  another,  who  is  a  member  of  the  visible 
Church,  whether  relation  by  blood  or  acquaintance,  is  most  ab- 
surd. No  one  can  give  a  right  to  his  brother  to  the  privileges  of 
the  Church;  how,  then,  can  he  give  a  right  to  his  brother's  chil- 
dren for  baptism?  or,  how  can  one  relation  give  a  right  to  another, 
except  that  of  parents  and  children?  They  can  no  more  do  this, 
than  Abraham,  Isaac,  or  Jacob,  could  have  given  a  right  to  the 
descendants  of  Esau  to  all  or  any  of  the  privileges  of  the  Jewish 
Church.  But,  notwithstanding  this,  many  who  undertake  to  be 
sponsors  for  children  in  baptism,  and  who  vow  to  Jehovah,  the 
heart-searcher  of  all,  that  they  will  bring  up  the  children  for 
whom  they  engage  in  the  fear  of  the  Lord,  are  as  ignorant  of 
them,  and  pay  as  little  attention  to  them,  with  respect  both  to 
this  world  and  the  world  to  come,  as  one  on  the  other  side  of  the 
globe. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  the  way  of  salvation  has 
always  been  the  same;  and  that  the  grace  of  God  has  been  visible 
in  all  ages.  2.  The  fulness  of  our  privileges,  and  of  those  of  our 
children:  3.  That  when  baptism  is  administered  to  any  in  our 
presence,  it  ought  to  excite  our  gratitude  that  we  were  born  in  a 
Christian  land,  and  within  the  visible  Church,  so  as  to  have  a 
right  to  all  its  privileges.  4.  That  we  have  reason  to  bless  God 
that  we  live  under  the  New  Testament  dispensation.  5.  That 
parents  ought  to  consider  how  they  have  paid  their  vows  to  the 
Lord, — whether  they  make  conscience  of  praying  for  and  with 
their  children — of  bringing  them  up  in  the  fear  of  the  Lord — and 
of  informing  them  of  the  necessity  of  an  interest  in  Christ,  and 
of  true  godliness,  &c. 

Of  the  Nature  and  Use  of  the  Lord's  Supper. 

^.  96 — S2If)at  is  tfje  SLor&'s  Supper  ? 

The  Lord's  Supper  is  a  sacrament,  wherein,  by  giving 
and  receiving  bread  and  wine,  according  to  Christ's 
appointment,  his  death  is  shewed  forth ;  and  the 
worthy  receivers  are,  not  after  a  corporal  and  carnal 
manner,  but  by  faith,  made  partakers  of  his  body  and 
blood,  with  all  his  benefits,  to  their  spiritual  nourish- 
ment and  growth  in  grace. 


OF  THE  NATURE  AND  USE  OF  THE  LORD'S  SUPPER.         321 
ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  sensible  signs  to  be  used  in  the  Lord's  Supper  are 
bread  and  wine.  Matt.  xxvi.  26,  27. — "  Jesus  took  bread,  and 
blessed  it,  and  brake  it,  and  gave  it  to  them,  saying,  Take,  eat ; 
this  is  my  body.  And  he  took  the  cup,  and  gave  thanks,  and 
gave  it  to  them,  saying,  Drink  ye  all  of  it." 

2.  That  by  giving  and  receiving  bread  and  wine  in  the  sacra- 
ment of  the  Supper,  according  to  Christ's  appointment,  his  death 
is  shewed  forth.  1  Cor.  xi.  26. — "•  As  often  as  ye  eat  this  bread, 
and  drink  this  cup,  ye  do  shew  the  Lord's  death  till  he  come." 

3.  That  it  is  not  in  a  corporal  and  carnal  manner  that  Christ's 
body  and  blood  are  received  in  the  sacrament.  1  Cor.  x.  16. — 
"  The  cup  of  blessing  which  we  bless,  is  it  not  the  communion 
of  the  blood  of  Christ  ?  The  bread  which  we  break,  is  it  not  the 
communion  of  the  body  of  Christ  ?" 

4.  That  in  the  sacrament  the  body  and  blood  of  Christ  are  re- 
ceived by  faith.  John  vi.  35. — "  I  am  the  bread  of  life ;  he  that 
cometh  to  me  shall  never  hunger ;  and  he  that  believeth  on  me 
shall  never  thirst." 

5.  That  in  the  sacrament,  believers  are  made  partakers  of  Christ 
and  all  his  benefits.  John  vi.  51. — "  I  am  the  living  bread  which 
came  down  from  heaven.  If  any  man  eat  of  this  bread,  he  shall 
live  for  ever ;  and  the  bread  that  I  will  give  is  my  flesh,  which  I 
will  give  for  the  life  of  the  world." 

6.  That  spiritual  nourishment  is  conferred  in  the  sacrament. 
John  vi.  55. — "  My  flesh  is  meat  indeed,  and  my  blood  is  drink 
indeed." 

7.  That  by  worthily  partaking  of  the  Lord's  Supper,  the  Chris- 
tian is  enabled  to  grow  in  grace.  John  iv.  14. — "  The  water  that 
I  shall  give  him,  shall  be  in  him  a  well  of  water  springing  up 
into  everlasting  life." 

EXPLANATION. 

Obs.  326. — The  Sacrament  of  the  Lord's  Supper  is  known  by 
various  names. 

1.  It  is  called  the  Sacrament ;  the  meaning  of  which  word  was 
formerly  explained  ;  and  although  it  is  not  found  in  Scripture, 
yet  its  import  is.  v 

2.  It  is  called  the  Lord's  Supper ;  which  is  a  scriptural  ex- 
pression, and  therefore  unexceptionable. — 1  Cor.  xi.  20.  It  is 
called  a  Supper,  because  it  was  appointed  immediately  after  eating 
the  last  Passover,  which  feast  was  always  eaten  at  night. — Exod. 
xii.  ;  Matt.  xxvi.  And  it  is  called  the  Lord's  Supper,  because 
Jesus  Christ,  the  constituted  head  and  king  of  Zion,  was  the 
author  of  it.  And  it  is  highly  requisite  that  it  should  derive  its 
authority  from  him ;  because  all  the  grace  therein  exhibited  is 


322         OF  THE  NATURE  AND  USE  OF  THE  LORD'S  SUPPER. 

treasured  up  in  him,  and  applied  by  him  to  the  soul.  Its  appoint- 
ment was  an  act  of  dominion  ;  and  b)r  observing  it  in  obedience 
to  his  Command,  and  in  remembrance  of  him,  who  is  the  substance 
of  it,  we  acknowledge  this  dominion. 

3.  It  is  called  the  Communion, — 1  Cor.  x.  16  ;  and  that,  too, 
with  great  propriety.  In  this  ordinance  we  hold  communion  both 
with  Christ  and  with  one  another.  And  hence  it  is  evident,  that 
we  must  first  be  united  to  Christ,  or  brought  within  the  bond  of 
the  covenant,  before  any  real  communion  can  be  held  with  him  in 
the  breaking  of  bread. 

4.  It  is  called  the  Feast, — 1  Cor.  v.  8  ;  and  that  very  properly, 
seeing  the  import  of  this  ordinance  leads  us  to  this  idea.  This 
is  a  term  which  is  not  often  applied  to  it  among  us,  although  it 
is  far  more  proper  than  some  of  those  that  are  generally  used. 
Gospel  privileges  and  preparations  are  called  by  this  name,  both 
in  the  Old  and  in  the  New  Testament. — Isa.  xxv.  6  ;  Matt.  xxii. 
2,  &c.  ;  Luke  xiv.  16,  &c.  The  Lord's  Supper  is  a  feast  of  re- 
membrance, as  the  Passover  was  of  old  ;  and  at  it  we  dedicate 
ourselves  to  the  Lord. — 1  Kings  viii.  65. 

5.  It  is  called  the  Eucharist ;  which  is  a  word  of  Greek  origin, 
and  signifies  thanksgiving.  When  Christ  instituted  the  ordinance, 
we  read  that  he  gave  thanks  ;  and  this  he  did  before  he  broke 
the  bread  (1  Cor.  xi.  24)  ;  no  doubt  very  joyful  that  the  time  was 
come  when  he  was  actually  to  redeem  his  Church  from  sin  and 
all  its  consequences.  And  surely,  when  we  are  called  to  cele- 
brate this  ordinance,  we  ought  to  be  employed  in  giving  thanks ; 
for  here  we  have  abundant  reason  for  testifying  our  gratitude  to 
our  redeeming  Saviour,  who  gave  himself  for  us  while  we  were 
his  enemies. 

6.  It  is  also  called  the  Breaking  of  Bread, — Acts  ii.  42,  be- 
cause this  is  one  of  the  actions  performed  in  its  celebration  ; 
Christ's  Testament, — Luke  xxii.  20,  because  it  is  one  of  the  seals 
of  the  covenant  of  grace  ;  the  Cup  of  Blessing, — 1  Cor.  x.  16 ;  and 
the  Lord's  Table, — 1  Cor.  x.  21.  From  its  being  called  the 
Lord's  Table,  we  may  infer,  that  it  should  be  received  in  a  sitting 
posture,  which  appears  to  be  most  agreeable  to  the  practice  of 
our  Lord  and  his  apostles  at  the  first  institution  of  this  ordinance. 
—Matt.  xxvi.  20,  26. 

We  may  here  observe,  that  our  Saviour  instituted  this  ordi- 
nance on  the  same  night  in  which  he  was  betrayed,  or  on  the 
night  preceding  his  death.  By  this  we  discover  the  wonderful 
love  and  regard  which  he  had  for  his  Church  at  this  time.  Al- 
though he  was  to  suffer  from  every  quarter,  and  that  in  the  room 
of  sinners,  yet  he  had  the  comfort  of  his  people  so  much  at  heart, 
that  he  appointed  this  memorial  of  his  love  to  be  observed  by 
them  until  he  come  again. — 1  Cor.  xi.  23-26. 

Obs.  327. — The  elements  or  sensible  signs  to  be  used  in  the 
celebration  of  the  Lord's  Supper,  are  bread  and  wine. 


OF  THE  NATURE  AND  USE  OF  THE  LORD'S  SUPPER.         323 

These  were  appointed  by  Christ  himself  as  symbols  or  repre- 
sentations of  his  body  and  blood  ;  by  which  we  are  to  understand 
in  general,  his  incarnation,  his  meritorious  obedience,  and  his 
satisfactory  death  ;  all  which  are  necessary  for  the  accomplish- 
ment of  that  redemption  for  which  he  appeared  in  this  world. 
And  hence  there  must  be  some  analogy  or  resemblance  between 
the  signs  and  the  things  signified,  or  between  bread  and  wine,  and 
the  body  and  blood  of  Christ. 

1.  The  analogy  or  resemblance  between  the  bread  and  body  of 
Christ,  may  be  traced  in  the  following  particulars: — (I.)  Bread 
is  most  necessary  for  the  preservation  of  the  natural  life,  for  none 
can  exist  without  it ;  and  hence  it  is  called  the  staff  of  life.  In 
like  manner,  nothing  is  so  necessary  for  the  soul  as  Christ,  the 
bread  of  life,  which  came  down  from  heaven  ;  of  which,  if  a  man 
eat,  he  shall  live  for  ever. — John  vi.  32-58.  (2.)  Bread  is  most 
calculated  for  the  nourishment,  and  strengthening,  and  satisfying 
of  the  body.  In  like  manner,  nothing  is  more  calculated  for  our 
spiritual  nourishment,  and  strength,  and  satisfaction,  than  the 
broken  body  of  the  Son  of  God.  This  is  the  means  provided  by 
God  for  preserving  the  life  of  the  souL,  and  for  satisfying  the 
sinner's  need.  *(3.)  Bread  is  the  common  provision  of  all.  In 
like  manner,  the  salvation  of  Christ  is  a  salvation  offered  to  all, 
and  suited  for  all. — Rev.  xxii.  17  ;  Matt  xi.  28.  (4„)  Bread 
must  be  prepared  in  various  ways  before  it  can  be  useful  to  man. 
Corn  must  be  thrashed,  bruised  or  ground,  and  baked,  before  it 
is  bread  fit  for  man.  In  like  manner,  that  Christ  might  be  man's 
Saviour,  he  must  be  bruised  (so  to  speak)  between  the  wrath  of 
his  Father,  and  our  sins  and  the  enmity  and  malice  of  men  and 
of  devils  against  him.  He  must  be  scorched,  as  it  were,  in  the 
furnace  of  incensed  justice. — Psal.  xx.  14  ;  Isa.  liii.  4,  5.  (5.) 
Bread  is  food  whfeh  is  never  loathed  by  those  who  are  in  health. 
In  like  mariner,  the  bread  of  life  which  came  down  from  heaven 
is  always  pleasant  and  agreeable  to  the  believer ;  for  to  such 
Christ  is  precious  ;  although  the  greater  part  of  mankind  loathe 
and  abhor  the  heavenly  manna.  (6\)  Bread,  before  it  can  be  of 
any  service  to  man,  must  be  used  by  him  and  incorporated  with 
him.  In  like  manner,  the  body  of  Christ  must  be  broken,  and 
received  and  fed  upon  by  faith,  before  it  can  be  of  any  spiritual 
advantage  to  the  soul. — John  vi.  5$. 

2.  The  analogy  or  resemblance  between  wine  and  the  Hood  of 
Christ,  may  be  traced  in  the  following  particulars  : — (1.)  Wine, 
in  order  to  be  ns«d,  must  be  forcibly  squeezed  out  of  the  grape, 
which  must  be  bruised  for  this  purpose.  In  like  manner,  the 
blood  of  Christ  wras  forcibly  separated  from  his  body.  He  was 
bruised  in  the  wine-press  of  Divine  wrath,  that  hig  blood  might 
be  drink  to  our  perishing  souls. — John  vi.  53.  (2.)  Wine  is  of 
a  refreshing,  and  cheering,  and  strengthening  nature. — Prov. 
xxxi.  6.     And  what  can  be  more  refreshing  to  the  spiritual  tra- 


324         OF  THE  NATURE  AND  USE  OF  THE  LORD*S  SUPPER. 

veller  to  the  Zion  above,  and  to  the  soul  harassed  by  Satan's 
temptations,  than  the  application  of  the  blood  of  Christ  to  the  soul 
by  faith?  (3.)  Wine  is  of  a  medicinal  virtue. — 1  Tim.  v.  23  ; 
Luke  x.  34.  In  like  manner,  the  blood  of  Christ,  when  applied 
by  the  Divine  Spirit,  cleanses  and  cures  ;  and  the  soul  is  made  to 
rejoice  in  the  Lord.  (4.)  Wine  is  of  no  advantage  without  being 
used.  In  like  manner,  the  blood  of  Christ  is  of  no  profit  at  all  to 
the  soul,  unless  it  is  applied  by  the  agency  of  the  Holy  Spirit,  and 
unless  there  is  an  habitual  use  of  it  by  faith  for  the  purposes  for 
which  it  was  shed,  and  for  which  it  is  exhibited  to  the  believer's 
faith  in  this  sacrament. 

Obs.  328. — In  the  sacrament  of  the  Lord's  Supper,  there  is  a 
giving  and  receiving  of  bread  and  wine. 

Under  this  we  may  consider  the  sacramental  actions  on  the 
part  of  the  administrator,  and  on  that  of  the  receivers  of  this 
ordinance. 

1.  The  sacramental  actions  on  the  part  of  the  administrator 
are  four;  and  Christ  having  set  the  example,  his  ministers  are 
to  follow  his  steps.  (1.)  He  took  the  bread  and  the  cup.  This 
action  implies  the  Father's  designation  of  his  Son  to  be  the  sa- 
viour of  a  lost  world ;  according  as  it  is  said,  "  I  have  laid  help 
upon  One  that  is  mighty,"  &c. — Ps.  lxxxix.  19.  (2.)  Heblessed 
the  bread  and  the  cup,  or  the  wine  in  the  cup.  This  action  seems 
to  imply,  that  Christ  hath  appointed  bread  and  wine  to  be  the 
visible  signs  or  symbols  of  his  body  and  blood ;  and  that  by  bis 
example  he  hath  warranted  ministers  to  set  apart,  by  prayer  and 
thanksgiving,  from  a  common  to  a  sacred  use,  so  much  of  the 
elements  as  shall  be  used  in  the  celebration  of  the  ordinance. 
And  it  may  also  imply  God's  sending  his  Son  into  the  world 
every  way  suited  and  qualified,  with  all  gifts  and  graces,  for  being 
the  saviour  of  sinners,  and  for  meeting  the  wants  of  his  people 
in  every  time  of  need.  (3.)  He  broke  the  bread.  This  is  an  ac- 
tion so  necessary  to  the  ordinance,  that  it  is  sometimes  called  the 
breaking  of  bread. — Acts  xx.  7.  It  plainly  points  out  the  ex- 
quisite sufferings  of  the  Son  of  God,  and  their  absolute  necessity, 
as  the  only  channel  through  which  mercy  can  flow  to  sinners.  It 
also  exhibits  Christ's  willingness  to  suffer ;  being  as  willing  to 
suffer  as  he  was  to  break  the  bread  in  the  presence  of  his  dis- 
ciples. And  although  we  do  not  read  of  his  pouring  out  the  wine, 
which  represents  his  blood  shed ;  yet  the  bruising  of  his  body  was 
intimately  connected  with  the  shedding  of  his  blood  ;  for  the  one 
could  not  take  place  without  the  other.  (4.)  He  gave  the  bread 
and  the  cup  to  the  disciples.  Taking  this  action  in  connection 
with  the  command,  "  Take,  eat — drink  ye  all  of  it,"  it  is  by  no 
means  the  least  important.  It  denotes,  in  general,  that  Christ  is 
the  free  gift  of  God  for  life  and  salvation  to  sinners  of  mankind  ; 
that  God  the  Father  makes  over  his  Son  to  us,  with  all  the  bless- 


OP  THE  NATURE  AND  USE  OF  THE  LORD'S  SUPPER.         325 

ings  of  his  purchase,  to  be  ours  both  now  and  for  ever.  And  it 
may  be  here  Temarked,  that  Christ  did  not  give  the  cup  out  of 
his  own  hand  to  each  of  his  disciples  individually,  but  to  those 
that  were  nearest  to  him,  to  be  given  to  one  another,  or  to  be 
divided  among  themselves.  This  is  evident  from  his  own  words 
— "  Take,  eat  ;  drink  ye  all  of  it."  And  it  is  most  like  a  com- 
munion feast,  and  most  expressive  of  love  to  one  another,  when 
communicants  thus  divide  among  themselves  the  symbols  of  the 
bread  and  water  of  life. 

2.  The  sacramental  actions  on  the  part  of  the  receivers,  are 
these: — (1.)  They  take  the  bread  and  the  cup  into  their  own 
hands.  This  implies,  that  our  receiving  of  Christ  is  founded 
upon  the  gift  and  grant  which  is  made  of  him  in  the  Word.  And 
this  is  the  comfort  of  sinners,  that,  in  virtue  of  this  grant  in  the 
Word,  they  have  a  right  to  receive  Christ  for  a  whole  salvation. 
Here,  then,  faith  is  absolutely  necessary  ;  for  Christ  and  all  the 
benefits  of  his  redemption  are  received  only  by  the  hand  of  faith ; 
and  the  soul  of  the  believer  cheerfully  complies  with  the  offer 
that  is  made  of  him,  by  eating  and  drinking  at  his  table.  (2.) 
They  eat  the  bread  and  drink  the  wine.  This  implies,  in  general,, 
that  there  must  be  a  particular  application  of  Jesus  Christ  to  the 
soul,  in  virtue  of  the  gospel  offer  being  made  to  every  one. — Acts 
ii.  39.  It  likewise  implies  the  great  pleasure  which  the  believer 
enjoys  in  thus  feeding  by  faith  upon  Christ  and  all  the  benefits  of 
his  redemption. 

Obs.  329. — The  LorcVs  Supper  vias  designed  to  shew  forth  his 
death,  and  to  be  a  memorial  of  him  until  he  come  again. 

1.  This  ordinance  was  instituted,  that  by  it  the  Lord^s  death 
might  be  shewn  forth.  As  it  is  from  the  death  of  Christ  that  alL 
our  hopes  in  time  and  through  eternity  do  flow;  and;as  we  here 
behold  his  love,  which  passeth  all  understanding,  covering  every 
Bin  and  appearing  in  the  sinner's  room,  that  it  might  not  be  his 
ruin ;  it  well  becomes  us  to  shew  forth  the  Lord^s  death.  This 
is  a  term  expressive  of  a  profession  of  faith  in  the  death  of  Christ 
in  our  room,  not  only  as  having  actually  taken  place,. but  as 
having  been  most  acceptable  to  God ;  and  it  is  also  expressive  of 
our  acquiescence  in  it  together  with  his  obedience,  as  the  only 
ground  of  our  hope  before  God.  We  may  here  remark,  that, 
although  this  ordinance  is  not  absolutely  necessary  to  salvation, 
yet  all  the  followers  of  Christ  who  have  arrived  at  the  years  of 
knowledge  and  understanding,  lie  under  an  obligation  to  observe 
it.  There  are  circumstances  which  may  occur  to  prevent  some 
true  believers  from  observing  it;  in  which  case  it  is  not  necessary 
to  salvation.  But  if  any  who  have  it  in  their  power  neglect  the 
celebration  of  it,  they  are  guilty  of  much  sin.  They  reject  the 
commandment  of  Christ,  express  the  highest  degree  of  ingrati- 
tude to  him  for  the  best  of  mercies,  and  despise  their  own  best 

E  e 


326  OF  THE  NATURE  AND  USE  OP  THE  LORD*S  SUPPER. 

Interests,  which  should  He  so  near  their  hearts  in  this  world ; 
they  are  guilty  of  a  wilful  contempt  of  the  words  of  life  and  of  a 
dying  Saviour ;  they  show  the  highest  disrespect  for  the  love  of 
Christ,  which  passeth  all  understanding  ;  and  they  wilfully  re- 
ject the  blessings  which  most  intimately  concern  their  immortal 
souls. 

2.  This  ordinance  was  instituted  as  a  memorial  of  Jesus  Christ 
until  he  come  again.  w  Do  this,"  said  the  Saviour,  "  in  remem- 
brance of  me."  At  this  ordinance  we  must  remember  that  he 
actually  did  and  suffered  all  that  was  written  in  the  Law,  and 
the  Prophets,  and  the  Psalms  concerning  him — all  that  the  hand 
or  counsel  of  God  had  determined.  We  must  remember  that, 
unless  Jehovah  himself  had  found  a  ransom,  we  must  have  as- 
suredly perished  eternally.  We  must  remember  the  infinite  value 
of  his. death,  its  precious  nature,  and  how  it  secures  the  everlast- 
ing salvation  of  an  innumerable  multitude  out  of  every  nation, 
and  kindred,  and  tongue,  and  people.  And  we  must  remember 
how  willing  he  was  to  stand  in  the  breach,  that  wrath  might  be 
averted — to  suffer  and  to  die,  the  Just  One  for  the  unjust,  that  he 
might  bring  us  back  to  God,  and  give  us  the  pleasant  land — the 
land  of  Immanuel.  But  this  must  not  be  a  bare  remembrance 
of  his  death ;  it  must  be  such  a  remembrance  as  will  excite  to 
adoration  of  that  display  of  justice  and  holiness  which  took  place 
when  the  Son  of  God  was  suspended  on  the  cross — when  the 
Lord  spared  him  not,  but  was  pleased  to  bruise  him,  and  to  put 
him  to  grief.  And  hence  it  must  be  accompanied  with  humilia- 
tion on  our  part,  seeing  our  sins  were  the  procuring  cause  of  his 
death — with  detestation  of  sin,  and  with  thankfulness;  because 
his  death  was  in  our  stead,  and  finished  the  work  which  was  as- 
signed him  to  do.  It  must  also  be  remembered  in  such  a  man- 
ner as  to  place  our  whole  dependence  on  it  for  justification  and 
life  before  God ;  for  Jesus  was  delivered  for  our  offences,  and 
raised  again  for  our  justification,  that  our  faith  and  hope  might 
be  in  God.— 1  Pet.  i.  21. 

Obs.  330. — In  the  Lord's  Supper,  the  worthy  receivers  are 
made  partakers  of  ChrisVs  body  and  blood,  with  all  his  benefits. 

By  worthy  receivers  we  are  here  to  understand  true  believers. 

But  these  are  not  called  worthy  receivers,  on  account  of  any  wor- 
j  thiness  in  themselves,  or  because  they  have  any  thing  of  which 

they  may  glory  ;  for  no  one,  not  even  the  highest  archangel,  has 
.  any  thing  to  boast  of  before  God.     But  this  term  may  be  applied 

to  them  on  account  of  their  union  with  Jesus  Christ,  from  whom 

they  derive  all  that  is  necessary  for  partaking  of  this  ordinance  in 

a  right  and  becoming  manner. — 2  Cor.  iii.  5. 

Believers,  then,  who  alone  observe  this  ordinance  in  a  worthy 

manner^  are  made  partakers  of  ChrisVs  body  and  blood,  with  all 

his  benefits.     The  expression,  "  Christ's  body  and  blood,"  points 


OF  THE  NATURE  AND  USE  OF  THE  LORD'S  SUPPER.  327 

out  his  work  and  labour  of  love — all  that  he  did,  as  Mediator, 
and  all  that  was  done  upon  his  person — which  is  set  before  us  at 
his  table  as  the  true  food  of  the  soul. — John  vi.  53.  And  the 
"benefits"  of  which  believers  are  made  partakers,  are  such  as 
these: — the  Holy  Spirit  to  teach,  to  guide,  and  to  comfort  them; 
an  ample  indemnity  of  all  sin,  for  Christ's  blood  is  shed  for  the 
remission  of  the  sins  of  many ;  peace  with  God,  and  peace  of 
conscience ;  together  with  many  more,  the  number  and  value  of 
which  cannot  be  named.  They  are  called  his  (i.e.,  Christ's)  bene- 
fits, because  he  purchased  them, — Tit.  ii.  14  ;  because  the  Father 
hath  given  all  things  into  his  hand, — John  iii.  35;  and  because 
he  dispenses  them;  "he  giveth  gifts  unto  men.'* — Eph.  iv.  8. 
And  worthy  partakers  are  said  to  receive,  not  only  his  benefits, 
but  all  his  benefits;  because  when  Christ  himself  is  received,  all 
good  things  are  received  along  with  him. — 1  Cor.  iii.  21-23. 

Obs.  331. — Believers  are  made  partakers  of  Christ's  body  and 
Hood,  not  in  a  corporal  and  carnal  manner,  but  by  faith. 

It  is  here  said  that  believers  are  made  partakers  of  Christ  and 
his  benefits,  not  in  a  corporal  and  carnal  manner,  in  opposition 
to  the  Popish  abomination  of  transubstantiation ;  by  .which  they 
understand,  that  the  bread  and  wine,  after  consecration  or  bless- 
ing, are  changed  into  the  real  body  and  blood  of  the  Lord,  or 
into  the  substance  of  his  body  and  blood.  This  opinion  is  repug- 
nant not  only  to  Scripture,  but  also  to  reason  and  to  our  senses ; 
and  it  destroys  the  very  nature  and  end  of  a  sacrament. 

1.  It  is  contrary  to  Scripture,  which  expressly  affirms  that, 
after  blessing,  the  elements  are  called  by  the  same  names  as  be- 
fore.. This  is  surely  an  intimation,  that  there  is  no  such  change 
made  upon  them  as  is  here  supposed. — Matt.  xxvi.  26-29;  1  Cor. 
xi.  23-28. 

2.  It  is  repugnant  to  reason,  which  informs  us  that  a  body 
can  occupy  but  one  place  at  one  time,  and  cannot  possibly  be  in 
different  places  at  one  and  the  same  time.  But  the  advocates  for 
this  horrid  doctrine  must  admit,  that  the  body  of  Christ  is  at  the 
same  time  in  ten  thousand  places,  nay,  in  millions  of  places, 
even  in  as  many  as  there  are  consecrated  wafers ;  that  it  must 
be  dead  and  alive  at  once;  that  it  must  be  in  heaven  and  on 
earth  at  once ;  and  that  accidents  may  be  without  a  substance, 
and  a  substance  without  accidents ; — all  which  is  replete  with  the 
greatest  absurdity. 

3.  It  is  repugnant  to  our  senses,  which  inform  us  that,  after 
blessing,  the  elements  are  still  bread  and  wine.  We  can  only  be 
said  to  hear  that  this  change  takes  place,  which  however  is  fully 
contradicted  by  all  the  other  senses.  Such  a  change  as  this 
would  destroy  all  moral  certainty;  would  destroy  the  proof  of  all 
the  miracles  by  which,  the  Word  of  God  is  confirmed;  and,  in  a 
"word,  we  could  not  be  certain  of  any  thing  whatever. 


328         OF  THE  NATURE  AND  USE  OF  THE  LORD'S  SUPPER. 

4.  This  blasphemous  doctrine  destroys  the  very  nature  and  end 
of  a  sacrament.  The  design  of  this  ordinance  is  to  commemorate 
an  absent  Christ :  "  Do  this  in  remembrance  of  me."  But  this 
opinion  would  really  present  him  before  our  eyes;  notwithstand- 
ing that  we  are  assured  by  Scripture,  that  the  heavens  must 
retain  his  manhood  till  he  come  again.  —  Acts  iii.  21.  And, 
moreover,  there  would  be  no  difference  between  the  sign  and  the 
thing  signified. 

But  it  may  be  here  asked,  Is  there  no  change  at  all  made  upon 
the  bread  and  wine  in  the  Lord's  Supper?  To  this  we  answer 
in  the  affirmative.  But  the  change  which  takes  place  is  not  a 
physical,  but  only  a  moral  change, — a  change  as  to  their  use  and 
signification.  They  are  set  apart  from  a  common  to  a  sacred 
use ;  and  we  are  no  longer  to  deem  what  may  be  used  of  them  as 
ordinary  food,  but  as  symbols  of  Christ's  body  and  blood,  and  of 
the  benefits  of  his  redemption.  And  this  change  takes  place,  not 
by  destroying  their  substance,  but  by  Divine  appointment. 

The  only  wa)',  then,  in  which  believers  are  made  partakers  of 
Christ's  body  and  blood,  with  all  his  benefits,  is  spiritually,  or  by 
faith, — that  is,  by  applying  and  appropriating  him  and  his 
righteousness,  and  all  that  he  hath,  to  themselves. — Ps.  xvi.  5, 6\ 

We  may  here  observe  that,  although  Christ  is  not  corporeally 
present  in  the  Lord's  Supper,  yet  he  is  as  really  and  spiritually 
present  to  the  faith  of  believers  in  this  ordinance,  as  the  elements 
themselves  are  to  their  outward  senses. — 1  Cor.  xi.  29.  If  it  be 
objected  to  this,  that  Christ  said  "  This  is  my  body,"  we  answer, 
that  this  expression  must  be  understood,  not  in  a  literal,  but  in 
a  figurative  sense ;  as  if  he  had  said,  "  This  bread  is  the  sign  or 
symbol  of  my  body."  It  must  ever  be  remembered  that,  when 
the  strict  literal  sense  would  involve  a  manifest  absurdity,  we 
must  have  recourse  to  the  figurative  sense.  Thus,  when  the 
apostle  saith  (1  Cor.  x.  4),  "  That  Rock  was  Christ,"  we  cannot 
understand  it  literally,  as  if  that  rock,  materially  considered,  was 
really  Christ;  but  figuratively,  that  rock  signified  Christ.  And 
this  will  be  found  to  be  the  case  with  a  great  many  other  Scrip- 
ture expressions,  as  when  Christ  is  called  a  way,  a  door,  a  vine, 
&c. — John  x.  and  xv. 

Obs.  332. — By  worthily  partaking  of  the  Lord's  Supper,  the 
"believer  receives  spiritual  nourishment,  and  is  enabled  to  grow 
in  grace. 

This  is  the  consequence  of  being  made  partaker  of  Christ  and 
all  his  benefits  by  faith  ;  and  it  implies,  that  this  sacrament 
is  not  a  converting,  but  a  nourishing  ordinance,  and  that  the 
worthy  receivers  are  already  in  a  'state  of  grace.  Whenever 
faith  is  in  right  exercise,  it  cannot  fail  to  receive  strength  and 
spiritual  nourishment;  and  the  soul,  of  course,  must  go  on  its 
way  rejoicing,  being  thus  made  strong  in  the  Lord,  and  in  the 


OF  THE  PROPER  OBSERVANCE  OF  THE  LORD'S  SUPPER.      329 

power  of  his  might.  And  these  effects  take  place  when  the  be- 
liever has  a  greater  desire  after  the  sincere  milk  of  the  Word, 
that  his  soul  may  grow  thereby ;  when  he  is  enabled  to  live  more 
by  faith,  and  less  by  sense  ;  when  he  discovers  more  opposition 
to  sin  in  its  various  workings ;  and  when  he  is  enabled  more  and 
more  to  adorn  the  doctrine  of  God  our  Saviour  in  all  things,  by 
a  life  and  conversation  becoming  his  gospel. — 1  Pet.  ii.  2;  z  Cor. 
v.  7;  Ps.  lxvi.  18;  Tit.  ii.  10;  Phil.  i.  27. 

Obs.  333.  —  The  ordinance  of  the  Lord's  Supper  is  not  a 
sacrifice  for  sin. 

This  is  the  opinion  of  the  Church  of  Rome,  and  of  many  others 
who  are  nearly  allied  to  her.  But  it  may  be  observed,  that  there 
are  many,  even  among  Protestants,  who,  although  they  do  not 
speak  of  it  as  such,  nevertheless  appear  to  act  upon  the  principle 
of  its  being  so.  Accordingly,  when  they  sit  down  at  the  Lord's 
Table,  and  eat  and  drink  there,  they  imagine  that  their  sins  are 
pardoned,  and  that  they  cannot  come  short  of  eternal  life.  This 
is  ascribing  to  the  ordinance  the  same  merit  that  is  ascribed  to 
the  death  of  Christ;  which  is  as  much  as  saying  with  the  Papists, 
that  the  Lord's  Supper  is  a  sacrifice  for  the  remission  of  sins. 
So  far  from  being  a  sacrifice  for  sin,  this  ordinance  is  designed 
only  to  be  a  commemoration  of  that  one  sacrifice,  which  J  esus 
Christ  offered  to  God  once  for  all.  It  reminds  us  of  the  sacrifice 
of  Christ;  and  at  his  table  we  may  plead  this  sacrifice  for  the 
remission  of  sins.  But  surely  the  elements  cannot  be  this  sacri- 
fice, but  only  a  sign  and  a  seal  of  it,  designed  for  the  best  of  pur- 
poses connected  with  the  comfort  of  the  soul  for  ever. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  the  Church  is  precious 
in  the  sight  of  Christ,  and  that  he  remembers  her.  2.  The  love 
of  God  and  his  Christ  to  sinners  of  mankind.  3.  That  there  is 
much  done  by  Christ  for  the  comfort  of  the  saints.  4.  The 
danger  of  not  complying  with  the  command  of  Christ  in  this 
ordinance.  5.  That  there  is  no  sacrifice  for  sin,  but  the  atoning 
death  of  Christ.  6.  The  necessity  of  having  right  ends  in  view 
in  partaking  of  the  ordinance  of  the  Supper,  and  the  danger  of 
partaking  from  improper  motives. 

Of  the  Proper  Observance  of  the  Lord's  Supper. 

&.  97 — 22Ri)at  ta  rtqutreO  to  tlje  hjortijp  wm'bing  of  \\)t 
Horfc'a  puppet  ? 

It  is  required  of  them  that  would  worthily  partake 
of  the  Lord's  Supper,  that  they  examine  themselves  of 
their  knowledge  to  discern  the  Lord's  body,  of  their 

e  e  2 


330     OF  THE  PROPER  OBSERVANCE  OF  THE  LORD'S  SUPPER. 

faith  to  feed  upon  him,  of  their  repentance,  love,  and 
new  obedience,  lest  coming  unworthily,  they  eat  and 
drink  judgment  to  themselves. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  self-examination  is  required  of  all  who  would  worthily 
partake  of  the  Lord's  Supper.  1  Cor.  xi.  28. — "  Let  a  man 
examine  himself,  and  so  let  him  eat  of  that  bread,  and  drink  of 
that  cup." 

2.  That  communicants  should  examine  themselves  respecting 
their  knowledge  to  discern  the  Lord's  body.  1  Cor.  xi.  29. — 
"  He  that  eateth  and  drinketh  unworthily,  eateth  and  drinketh 
damnation  (or  judgment)  to  himself,  not  discerning  the  Lord's 
body." 

3.  That  communicants  should  examine  themselves  respecting 
their  faith  to  feed  upon  Christ.  2  Cor.  xiii.  5. — "  Examine 
yourselves  whether  ye  be  in  the  faith."     See  also  John  vi.  57. 

4.  That  communicants  should  examine  themselves  respecting 
their  repentance.  Lam.  iii.  40. — "  Let  us  search  and  try  our 
ways,  and  turn  again  to  the  Lord." 

5.  That  communicants  should  examine  themselves  respecting 
their  love.  1  John  iv.  8. — f*  He  that  loveth  not,  knoweth  not 
God :  for  God  is  love." 

6.  That  communicants  should  examine  themselves  respecting 
their  new  obedience.  1  Cor.  v.  8. — u  Let  us  keep  the  feast,  not 
with  old  leaven,  neither  with  the  leaven  of  malice  and  wickedness, 
but  with  the  unleavened  bread  of  sincerity  and  truth." 

7.  That  it  is  dangerous  to  neglect  the  duty  of  self-examination. 
1  Cor.  xi.  31. — "  Ii  we  would  judge  ourselves,  we  should  not  be 
judged." 

8.  That  communicating  unworthily  exposes  Us  to  the  judg- 
ments of  God.  1  Cor.  xi.  29. — *'  He  that  eateth  and  drinketh 
unworthily,  eateth  and  drinketh  damnation  (or  judgment)  to 
himself."— Ver.  30. 

EXPLANATION. 

Obs.  334. — Self-examination  is  required  of  all  who  would 
worthily  partake  of  the  Lord's  Supper. 

With  respect  to  those  who  have  a  right  to  partake  of  this 
ordinance,  we  may  observe,  that,  before  men,  all  have  a  right 
who  appear  to  be  true  Christians;  who  have  been  baptized  into 
the  name  of  Christ;  who  profess  their  faith  in  him,  and  show 
their  love  to  him ;  and  who  have  a  competent  knowledge  of  the 
doctrines  of  Christianity ;  or,  in  other  words,  who  seem  to  fear 
God  and  keep  his  commandments,  or  who  seem  to  have  a  con- 
versation becoming  the  gospel.  But,  before  God,  none  but  truly 
gracious  persons,  who  have  been  converted,  and  are  within  the 


OF  THE  PROPER  OBSERVANCE  OF  THE  LORD'S  SUPPER.      331 

bond  of  the  covenant,  and  who  have  fled  for  refuge  to  Christ, 
have  a  right  to  sit  down  at  his  table.  Nay,  we  may  advance  a  step 
further  and  say,  that,  unless  such  come  in  a  state  of  preparation, 
even  they  may  approach  the  Lord's  Table  unworthily.  And  thus 
it  is  that  believers  may  communicate  unworthily,  merely  because 
they  come  unmindful  of  the  duty  here  enjoined. 

The  worthiness  which  is  here  required,  is  not  worthiness  in  a 
legal  sense;  for,  before  God,  no  saint,  however  eminent,  has  the 
least  merit,  or  any  thing  on  which  he  may  found  his  plea  for  any 
of  the  blessings  exhibited  in  this  ordinance.  After  all  that  we 
are  or  can  do,  we  are  but  unprofitable  servants,  having  done  no 
more  than  our  duty.  All  that  is  meant,  then,  by  this  worthiness, 
is  a  gospel  suitableness — a  proper  state  and  frame, — Matt.  xxii. 
8,  where  worthiness  is  taken  nearly  in  the  same  meaning. 

In  order,  then,  to  discover  whether  we  have  this  worthiness— 
this  gospel  suitableness — this  proper  state  and  frame,  we  must 
apply  ourselves  to  the  duty  of  self-examination.  To  examine 
one^s  self  is  to  make  strict  inquiry  into  one's  own  state,  and  to 
pass  an  impartial  sentence  upon  one's  self,  according  to  a  proper 
rule;  and  this  is  an  exercise  which  very  nearly  concerns  one's 
own  salvation.  Nor  does  it  concern  some  persons  only  ;  but  it 
is  unquestionably  the  indispensable  duty  of  every  one  without 
exception;  and  it  is  a  duty,  too,  which  ought  to  be  practised 
habitually, — 2  Cor.  xiii.  5,  but  particularly  in  the  view  of  ap- 
proaching the  Lord's  Table. 

The  only  rule  which  we  can  observe  with  safety  in  this  duty  of 
self-examination,  is  the  Word  of  GqcI.-^Issl.  viii.  20.  This  alone 
informs  us  what  we  ought  to  be,  and  what  we  ought  to  do ;  and 
likewise  what  are  the  true  marks  and  evidences  of  a  gracious  state. 

That  respecting  which  all  ought  to  examine  themselves,  is  the 
state  or  condition  of  their  souls  in  the  sight  of  God.  This  is  evi- 
dent from  2  Cor.  xiii.  5. — •"  Examine  yourselves,  whether  ye  be 
in  the  faith;''''  whether  in  Christ  or  in  a  state  of  nature;  whether 
born  of  God,  born  again,  born  from  above,  or  still  without  God, 
and  without  Christ,  and  without  hope  iu  the  world;  whether 
believers  or  unbelievers;  whether  translated  into  the  kingdom 
of  God's  dear  Son,  or  still  in  the  kingdom  of  Satan ;  whether 
passed  from  death  to  life,  or  still  in  a  state  of  spiritual  death,  &c. 
But  there  are  five  things  in  particular,  respecting  which  we  must 
examine  ourselves ;  and  these  are  knowledge,  faith,  repentance, 
love,  and  new  obedience ;  which  may,  with  great  propriety  be 
called  sacramental  graces,  because  absolutely  necessary  to  worthy 
communicating.  Self-examination  respecting  these  graces  is 
absolutely  necessary,  for  without  it  we  cannot  discover  whether 
or  not  we  possess  them ;  and,  consequently,  whether  or  not  we 
have  any  right  to  partake  of  the  ordinance  of  the  Supper.  We 
must,  however,  remember,  that,  after  all  we  can  do  in  this  re- 
spect, we  must  not  depend  upon  ourselves  or  upon  our  prepara- 


332  OF  THE  PROPER  OBSERVANCE  OF  THE  LORD^S  SUPPER. 

tion,  but  trust  in  the  grace  that  is  in  Christ  Jesus,  and  commit 
ourselves  into  his  hand  to  work  all  our  work  in  us  and  for  us, 
and  to  bear  all  the  glory.  It  is  he  alone  who  can  thoroughly 
search  us  and  try  our  hearts;  he  alone  who  can  see  if  there  be 
any  wicked  way  in  us,  and  who  can  lead  us  in  the  way  everlast- 
ing.— Ps.  cxxxix. 

Obs.  335.  All  those  wlio  would  icorthily  partake  of  the  Lord's 
Supper,  must  examine  themselves  respecting  their  knoivledge  to 
discern  the  Lords  body. 

1.  They  must  examine  whether  their  knowledge  be  competent 
in  degree;  whether  they  have  a  knowledge  of  the  fundamental 
doctrines  of  Christianity,  so  far  as  to  be  acquainted  in  some 
measure  with  the  nature  and  perfections  of  God  as  revealed  in 
Scripture;  with  the  doctrine  of  the  Trinity,  and  the  part  which 
each  person  has  to  act  in  the  plan  of  salvation;  with  the  wisdom, 
power,  holiness,  justice,  goodness,  and  truth  of  God  as  harmoni- 
ously displayed  in  the  work  of  redemption;  with  the  fall  of  man, 
and  the  misery  of  the  present  state ;  with  the  person,  and  offices, 
and  righteousness  of  Jesus  Christ;  with  the  fulness,  freeness,  and 
stability  of  the  covenant  of  grace,  and  the  application  of  its  bene- 
fits by  the  Holy  Spirit;  with  the  necessity  of  faith  and  repen- 
tance, and  all  the  other  graces  of  the  Spirit;  with  the  nature,  and 
the  uses,  and  ends  of  the  Lord's  Supper;  and  likewise  with  their 
own  manifold  sins  and  wants;  without  which,  knowledge  cannot 
be  said  to  be  competent. 

2.  They  must  examine  whether  their  knowledge  be  saving  in 
its  hind,;  whether  it  be  an  experimental  knowledge;  whether  the 
soul  feels  the  truth  of  what  it  knows  ;  whether  it  be  a  knowledge 
that  exalts  Christ  and  debases  self;  whether  it  influences  its  pos- 
sessor to  place  an  implicit  confidence  in  the  Lord  Jesus,  from  a 
heartfelt  experience  of  his  worth,  and  of  his  being  the  only  way 
to  the  Father;  whether  it  has  such  an  influence  on  the  heart  as 
to  make  it  better,  as  to  make  it  love  Christ  and  holiness  more, 
and  hate  sin  more,  even  with  a  perfect  hatred,  and  to  make  us 
run  with  alacrity  and  cheerfulness  in  the  ways  of  God's  com- 
mandments; in  a  word,  whether  it  be  such  a  knowledge  as  in- 
fluences the  whole  of  our  conduct;  for,  saith  Christ,  "  If  ye  know 
these  things,  happy  are  ye  if  ye  do  them." — John  xiii.  1/. 

Such  knowledge  as  that  now  described,  is  absolutely  necessary 
to  worthy  communicating;  because  they  who  are  ignorant,  or 
who  haVe  a  mere  speculative  knowledge,  who  know  nothing  of 
themselves,  of  their  sins,  of  their  need  of  Christ,  and  of  what  he 
can  bestow  in  virtue  of  his  promise,  cannot  discern  the  things  of 
the  Spirit,  which  must  be  "spiritually  discerned;"  and,  conse- 
quently, they  cannot  apprehend  the  true  meaning  and  design  of 
the  holy  things  in  this  ordinance— they  cannot  "  discern  the  Lord's 
body." 


OF  THE  PROPER  OBSERVANCE  OF  THE  LORD'S  SUPPER.      333 

To  discern  the  Lord's  body  is  to  perceive  and  understand  that 
the  symbols  of  bread  and  wine  represent  the  broken  body  and 
shed  blood  of  Jesus  Christ.  As  the  elements  of  bread  and  wine 
are  in  themselves  common  things,  and  only  representations  of  the 
body  and  blood  of  Christ,  but  nevertheless  true  representations  of 
the  same,  so  we  must  truly  distinguish  them  from  common  bread 
and  wine — as  designed  wholly  for  holy  purposes.  Through  the 
elements  we  must  look  to  the  great  things  designed  by  them, 
even  to  Christ  offering  himself  a  sacrifice  for  sin,  and  making 
atonement  for  the  sins  of  many;  and  we  must  do  this  in  such  a 
manner  as  to  discern  him  as  spiritually  present  in  this  ordinance, 
making  offer  of  himself,  with  all  that  is  his,  to  the  worthy 
receivers ;  and  we  must  so  discern  him  as  to  trust  in  him  for 
ever,  having  in  some  measure  seen  his  incomparable  beauties  and 
excellencies  at  his  own  table. 

Obs.  336. — All  those  who  would  worthily  partake  of  the  Lord's 
Supper,  must  examine  themselves  respecting  their  faith  to  feed 
upon  Christ. 

They  who  would  communicate  worthily,  must  examine  whether 
their  faith  be  a  true  or  a  false  faith ;  whether  they  place  a  full,  a 
real,  and  a  lasting  dependence  upon  Christ  alone  for  life  and  sal- 
vation, rejecting  every  other  confidence;  or  whether  they  give  no 
more  than  a  bare  assent  to  what  is  written  concerning  him,  with 
respect  to  the  truth  of  his  Tiaving  been  in  the  world,  and  of  his 
having  been  crucified  and  raised  from  the  dead ;  whether  their 
faith  be  such  a  faith  as  purifieth  the  heart,  worketh  by  love, 
overcometh  the  world,  and  saveth  the  soul;  or  whether  it  be 
only  what  is  called  a  dead  faith — a  faith  which  produces  none  of 
the  fruits  of  love  to  God. 

Some  of  the  marks  or  evidences  of  that  faith  which  is  wrought 
in  all  the  children  of  God,  are  these  : — They  whose  faith  is  of  the 
operation  of  God's  Spirit,  do  not  rest  in  their  present  attainments 
of  knowledge  respecting  the  person  and  work  of  Christ,  but  de- 
sire to  follow  on  to  know  the  Lord  more  and  more;  they  cor- 
dially embrace  Jesus  Christ  in  all  his  offices,  being  fully  persuaded 
that  he  is  the  only  Saviour  of  sinners,  and  that  he  is  able  and 
willing  to  save  to  the  uttermost  all  who  come  to  him ;  they  re- 
ceive him  as  their  prophet,  to  teach  them  by  his  Word  and  Spirit; 
as  their  priest,  who  hath  atoned  for  their  guilt  and  is  interceding 
for  them;  and  as  their  king,  to  defend  them  from  their  enemies 
and  to  govern  them  by  his  laws ;  they  are  deeply  humbled  under 
a  sight  and  sense  of  sin,  as  that  abominable  thing  which  the  Lord 
hateth ;  they  are  not  only  weaned  from  the  practice  of  sin,  but 
purified  from  the  love  of  sin  ;  they  account  all  things  but  loss  for 
Christ,  that  they  may  win  him  and  be  found  in  him  ;  they  are 
careful  to  maintain  good  works,  knowing  that  faith  works  by 
love  to  Christ  and  his  people ;  they  are  encouraged  to  approach 


334   OF  THE  PROPER  OBSERVANCE  OF  THE  LORD  S  SUPPER. 

unto  God  in  prayer  for  the  performance  of  his  promises,  which 
are  all  in  Christ  yea  and  amen  (i.  e.,  absolutely  certain),  to  the 
glory  of  God  the  Father  (Heb.  iv.  16  ;  2  Cor.  i.  20)  ;  in  a  word, 
they  desire  Christ  above  all — they  desire  him  supremely  for  him- 
self, and  not  only  for  what  he  is  to  them. 

In  partaking  of  the  Lord's  Supper,  faith  is  absolutely  neces- 
sary, because  without  it  we  cannot  feed  upon  Christ, — that' is, 
without  faith  we  cannot  receive  into  our  souls  from  his  fulness 
all  that  spiritual  good  which  is  exhibited  to  us  in  the  promise  ; 
without  faith  we  cannot  look  above  the  symbols,  and  contemplate 
the  crucified  Redeemer  as  our  Saviour,  in  such  a  manner  as  that 
our  souls  shall  be  refreshed  and  strengthened.  It  is  also  necessary, 
because  without  it,  we  are  not  in  covenant  with  God,  and  conse- 
quently, have  no  right  to  the  seal  of  the  covenant;  without  it  we 
cannot  become  united  to  Christ;  without  it,  we  cannot  be  brought 
into  the  family  of  God,  and  consequently,  can  have  no  right  to 
sit  down  at  his  table;  without  it,  we  cannot  become  the  Lord's 
peculiar  treasure;  and,  moreover,  without  it,  the  other  graces  of 
the  Spirit  cannot  be  excited,  nor  work  to  the  Divine  glory. 

Obs.  337. — All  those  u-ho  would  worthily  partake  of  the  Lord's 
Supper,  must  examine  themselves  respecting  their  repentance. 

They  who  would  communicate  worthily,  must  examine  whether 
their  repentance  be  true  repentance,  or  whether  it  be  only  that 
sorrow  of  the  world  which  worketh.  death. 

They  whose  repentance  is  genuine,  or  wrought  by  the  Spirit  of 
God,  are  grieved  for  sin,  because  it  is  offensive  and  dishonouring 
to  God,  as  well  as  hurtful  to  themselves  (Ps.  li.  4) ;  they  are  more 
affected  with  the  evil  of  sin,  than  with  the  afflictions  which  may 
follow  it  (Luke  xv.  18);  they  are  grieved  on  account  of  their 
remaining  sin,  and  mourn  over  a  corrupt  heart,  the  root  of  sin; 
they  are  concerned  not  only  to  have  the  guilt  of  sin  removed  by 
the  blood  of  Christ,  but  also  its  power  and  pollution  removed  by 
the  Holy  Spirit,  for  both  these  are  inseparable;  they  do  not  rest 
merely  in  the  pardon  of  sin,  without  sanctifi cation  of  nature  (Acts 
ii.  38);  they  turn  from  sin  both  in  heart  and  life  (Iios.  xiv.  8); 
they  hate  not  only  some  sins,  but  all  known  sin ;  they  forsake  sin 
not  only  for  a  time,  but  with  a  fixed  resolution  never  to  return 
to  its  indulgence ;  they  are  deeply  affected  with  the  sin  of  unbe- 
lief, which  too  much  cleaves  to  the  best  (John  xvi.  9) ;  they  bring 
forth  fruits  of  holy  obedience  meet  for  repentance  (Matt.  iii.  8); 
and  they  experience  something  of  what  the  Apostle  Paul  says  on 
this  subject  in  2  Cor.  vii.  11. 

In  partaking  of  the  Lord's  Supper,  repentance  is  absolutely 
necessary,  because  without  it  there  can  be  no  mourning  for  sin, 
which  is  an  inseparable  concomitant  of  faith's  looking  to  and 
improving  a  crucified  Saviour  in  this  ordinance  (Zech.  xii.  10); 
because  it  is  only  to  the  penitent  that  the  Lord  hath  promised  to 


OP  THE  PROPER  OBSERVANCE  OF  THE  LORD'S  SUPPER.      335 

look  (Isa.  lvii.  15) ;  because,  although  believers  receive  the  seal 
of  the  pardon  of  sin  at  the  Lord's  Table,  yet  God  will  not  there 
seal  the  impenitent  with  the  forgiveness  of  sin ;  because  none  but 
the  truly  humble  see  any  thing  in  the  blood  o£  Christ  exhibited 
at  his  table,  for  the  stony  heart  careth  not  for  the  Fountain  opened 
for  sin  and  uncleanness;  because,  without  repentance,  sin  is  in 
the  soul  in  its  full  strength  and  vigour;  because,  in  this  ordi- 
nance, God  designs  to  discover  the  bitterness  of  sin,  as  well  as 
his  love  to  us  in  Christ;  and  because,  without  true  repentance, 
there  can  be  no  suitable  remembrance  of  a  crucified  Jesus  at  his 
table. 

Obs.  338. — All  who  would  itorthily  partake  of  the  Lord's 
Supper,  must  examine  themselves  respecting  their  love. 

They  who  would  communicate  worthily,  must  examine  whether 
they  possess  that  love  to  God,  to  Jesus  Christ,  to  their  Christian 
brethren,  and  to  all  mankind,  which  is  characteristic  of  all  be- 
lievers. 

1.  Our  love  to  God  is  genuine,  if  we  love  him  supremely  for 
his  own  excellencies ;  if  we  endeavour  always  to  please  him  by 
keeping  his  commandments;  and  if  we  are  sincerely  grieved  when 
we  at  any  time  offend  him. 

'2.  Our  love  to  Jesus  Christ  is  genuine,  if  we  love  him  above 
every  other  object;  if  we  love  him  on  account  of  what  he  is  in 
himself,  or  on  account  of  his  excellencies,  which  render  him  alto- 
gether lovely  (Cant.  v.  10,  &c);  if  we  love  him,  not  only  for 
what  he  hath  done  for  sinners  in  general,  but  also  for  what  he 
hath  done  for  us  in  particular;  if  our  meditation  of  him  is  sweet, 
and  our  hearts  fixed  upon  him  as  our  chief  joy;  if  we  delight  in 
his  Word  and  ordinances  (Ps.  cxix.  and  lxxxiv.);  if  we  delight 
in  communion  with  him;  if  we  cleave  fast  to  him  at  all  times; 
if  we  embrace  him  in  all  his  offices,  and  obey  him  in  all  his  com- 
mands, as  well  as  rely  upon  his  promises;  if  the  objects  of  his 
love  are  the  objects  of  our  love,  and  the  objects  of  his  hatred  the 
objects  of  our  hatred;  if  we  are  desirous  of  promoting  his  cause 
and  interest  in  the  world;  if  we  can  hate  and  willingly  forego 
what  is  most  precious  to  us  in  this  world,  rather  than  forsake 
him;  if  we  are  grieved  that  we  love  him  so  little,  and  are  de- 
sirous to  love  him  more ;  if  we  are  habitually  looking  forward  to 
his  second  coming,  and  in  the  meantime  relying  on  his  Spirit, 
that  we  may  have  grace  to  glorify  him  while  we  live,  and  to 
think  of  death  and  the  grave  without  dismay;  and,  in  a  word,  if 
we  account  him  all  our  salvation  and  all  our  desire,  and  give  up 
ourselves  to  him,  to  be  his  now,  wholly,  and  for  ever,  in  a  cove- 
nant not  to  be  forgotten. 

3.  Our  love  to  the  people  of  God,  which  must  be  a  love  of 
complacency  and  delight,  is  genuine  if  we  see  more  in  them  than 
in  others,  why  they  ought  to  be  loved;  if  we  love  them  because 


336      OF  THE  PROPER  OBSERVANCE  OF  THE  LORD'S  SUPPER. 

God  loves  them,  and  because  they  belong  to  Christ  and  bear  his 
image;  if  we  make  no  distinction  in  our  love  to  the  saints,  but 
love  them  all,  whether  they  be  rich  or  poor;  if  we  not  only  love 
all  the  saints,  but  love  them  at  all  times,  in  adversity  as  well  as 
in  prosperity ;  if  we  prefer  and  delight  in  their  company  and  reli- 
gious conversation,  esteeming  them  the  excellent  ones  of  the 
earth;  if  we  study  to  rejoice  with  them,  to  soothe  their  sorrows, 
and  to  do  them  good  in  the  time  of  need  (Rom.  xii.  15;  1  John 
iii.  16,  &c);  and  if  we  cover  their  sins,  forgive  injuries  done  by 
them,  and  are  not  bitter  against  them. 

4.  Our  love  to  all  men  in  general,  or  to  the  men  of  the  world 
and  even  our  enemies,  whom  we  must  love  with  a  love  of  bene- 
volence and  beneficence,  is  genuine,  if  we  sincerely  wish  them 
well ;  if  we  pray  for  them  •  and  if  we  do  them  all  the  good  we 
can.  Our  love  to  our  enemies  especially  is  genuine,  if  in  it  we 
are  moved  by  the  example  of  Christ,  who  died'  for  his  enemies ; 
if  we  do  not  manifest  a  desire  of  revenge,  but  commit  them  to 
the  Lord  who  judgeth  righteously;  if  we  do  not  rejoice,  but  are 
sorry  when  evil  overtakes  them  (Prov.  xxiv.  17,  &c);  if  we  de- 
sire to  forgive  them  and  to  seek  their  good,  notwithstanding  what 
they  have  done  to  us  (Luke  xi.  4) ;  and  if  we  pray  for  them,  and 
relieve  their  distresses. — Matt.  v.  44  ;  Luke  xxiii.  34;  Acts  viii. 
60;  Rom.  xii.  20,21. 

In  partaking  of  the  Lord's  Supper,  love  to  Christ  is  necessary, 
because  without  it  we  cannot  hate  sin;  without  it  we  cannot  de- 
light in  the  Lord  Jesus  ;  without  it  we  can  take  no  pleasure  in 
any  thing  that  he  hath  done,  or  commands  us  to  do;  and  without 
it  we  cannot  love  his  people,  although  they  are  the  objects  of  his 
esteem  and  delight.  Love  to  all  men,  but  especially  to  those 
who  are  of  the  household  of  faith,  is  absolutely  necessary,  be- 
cause strictly  enjoined  in  Scripture. — Matt.  v.  23,  24;  1  Cor.  v. 
8;  Gal.  vi.  10;  1  John  iv.  20.  Faith  and  love  go  hand  in  hand; 
and  brotherly  love  is  an  evidence  of  having  passed  from  death  to 
life, — 1  John  iii.  14;  and  Christ  frequently  gave  this  as  a  mark 
by  which  his  disciples  might  be  known, — see  1  John.  Love  to 
our  enemies  is  necessary,  because  it  is  commanded  by  God, — Matt. 
v.  44;  Rom.  ii.  14;  and  also,  because  we  are  bound  to  follow  the 
example  of  Christ,  who  forgave  us  when  we  were  enemies  and 
ungodly. — Eph.  iv.  34;  Col.  iii.  13. 

Obs.  339. — All  who  would  worthily  partake  of  the  Lord's 
Supper,  must  examine  themselves  respecting  their  new  obe- 
dience. 

They  who  would  communicate  worthily,  must  examine  whether 
their  obedience  proceeds  from  new  principles,  is  performed  ac- 
cording to  a*  new  rule  and  in  a  new  manner,  and  directed  to  a 
new  end. 

1.  New  obedience  springs  from  new  principles, — that  is,  it  is 


OF  THE  PROPER  OBSERVANCE  OF  THE  LORD'S  SUPPER.     337 

performed,  not  from  fear  of  future  punishment,  but  from  faith 
fri  the  authority  of  the  great  Lawgiver,  and  from  love  to  his  ser- 
vice. 

2.  New  obedience  is  performed  according  to  a  new  rule, — that 
is,  the  rule  which  the  believer  observes  in  the  course  of  his  obe- 
dience is  "  the  perfect  law  of  liberty," — the  whole  revealed  will 
of  God,  contained  in  the  Scriptures ;  and  not  his  own  will,  or  the 
inventions  of  men. — Isa.  viii.  20. 

3.  New  obedience  is  performed  in  a  new  manner, — that  is,  the 
believer  depends  upon  the  strength  of  the  covenant,  seeing  he  has 
none  of  his  own  ;  he  depends  upon  Christ  for  the  acceptance  both 
of  himself  and  of  what  he  does ;  and  he  has  no  dependence  what- 
ever upon  his  own  Works  for  righteousness  before  God. 

4.  New  obedience  is  directed  to  a  new  end, — that  is,  what  the 
believer  does  is  not  for  the  world,  or  for  a  name  in  the  world, 
which  is  the  end  of  those  who  know  not  God;  but  for  the  glory 
of  God, — 1  Cor.  x.  31 ;  and  in  subordination  to  this,  for  the  best 
interests  of  himself  and  others. — Matt.  v.  16. 

We  may  here  remark,  that  no  one  can  yield  this  obedience 
until  his  nature  be  renewed  or  regenerated  by  the  Holy  Spirit ; 
for  the  tree  must  first  be  made  good,  before  its  fruit  can  be  good. 

When  obedience  is  of  this  kind,  it  is  universal  obedience,  or 
it  has  respect  to  all  God's  commandments,  although  it  is  impos- 
sible to  obey  any  one  of  them  perfectly;  it  is  uniform  obedience, — 
that  is,  it  is  not  confined  to  particular  seasons,  but  performed  at 
all  times ;  it  is  cheerful  obedience, — that  is,  it  is  not  performed 
through  constraint  or  through  fear  of  punishment ;  it  is  obe- 
dience performed  in  secret,  when  no  one  sees  us  but  God,  as  well 
as  in  public,  when  the  eyes  of  others  are  upon  us ;  and  it  is  in- 
ward obedience,  or  the  obedience  of  the  heart,  as  well  as  the 
obedience  of  the  life  or  of  the  outward  conduct. 

In  order  to  a  worthy  receiving  of  the  Lord's  Supper,  new  obe- 
dience is  absolutely  necessary,  because  they  who  are  in  a  state  of 
nature,  who  are  estranged  from  God,  and  whose  conduct  is  the 
reverse  of  new  obedience,  can  have  no  communion  with  a  holy 
God  in  such  a  holy  ordinance.  And  moreover,  it  is  evident,  that 
holiness  is  absolutely  necessary  to  seeing  God. — Heb.  xii.  14. 

Obs.  340. — They  who  neglect  the  duty  of  self-examination,  are 
in  danger  of  communicating  unworthily,  and  thus  of  eating  and 
drinking  judgment  to  themselves. 

Without  self-examination,  none  can  become  acquainted  with 
their  state  before  God  ;  they  cannot  know  whether  they  have  a 
right  to  approach  the  Lord's  Table  or  not  ;  they  must  remain 
ignorant  of  their  wants-,  and  how  they  may  be  supplied — of  their 
sins,  and  therefore  they  will  cleave  to  them — of  their  graces,  and 
consequently  they  will  show  no  desire  for  an  increase  of  grace. 
They  who  conle  to  the  Lord's  Table  in  such  a  state,  must  neces- 

Ff 


338     OF  THE  PROPER  OBSERVANCE  OF  THE  LORD'S  SUPPER. 

sarily  eat  and  drink  judgment  to  themselves, — that  is,  by  eating 
and  drinking  unworthily,  they  do  that  which  renders  them  ob- 
noxious to  the  righteous  judgment  of  God,  to  temporal  judg- 
ments or  afflictions  in  this  world,  and  to  eternal  judgment  or  con- 
demnation (if  mercy  prevent  not)  in  the  world  to  come. — 1 
Cor.  xi.  30-32. 

We  may  hire  observe,  that  besides  the  duty  of  self-examina- 
tion, there  are  other  things  which  are  not  to  be  neglected  in  our 
preparation  for  the  Lord's  Supper  ;  and  these  are,  prayer  to  God 
for  his  presence  and  blessing,  and  for  the  assistance  of  his  Spirit; 
reading  such  religious  books  as  treat  of  the  sufferings  of  Christ,  and 
chiefly  suitable  portions  of  the  Scriptures  ;  and  devout  medita- 
tion, in  order  to  the  exciting  of  our  affections,  and  the  drawing 
forth  of  our  graces  into  lively  exercise.  The  same  danger  may 
arise  from  the  neglect  of  these  things,  that  arises  from  the  neglect 
of  self-examination  ;  for  they  are  all  necessary  to  a  worthy  parti- 
cipation of  this  ordinance.  But  after  all  that  we  can  do  in  this 
way,  we  must  place  no  dependence  on  our  preparation,  but  rely 
solely  on  the  grace  of  God  to  work  all  our  work  in  us  and  for  us. 

Obs.  341. — Communicants  should  be  property  engaged  while 
at  the  Lord's  Table. 

"  When  seated  at  the  Lord's  Table,  and  partaking  of  the  sacra- 
mental elements,  we  should  consider  that  we  are  not  merely  in 
the  presence  of  our  fellow-creatures,  who  may  be  imposed  upon 
by  the  appearance  of  sanctity,  but  in  the  presence  of  Almighty 
C*od  himself,  who  cannot  be  deceived,  to  whose  eyes  the  inmost 
recesses  of  our  hearts  are  open,  and  who  hath  declared,  that  '  the 
hope  of  the  hypocrite  shall  perish.'  We  should  therefore  '  keep 
the  feast,  not  with  the  leaven  of  malice  and  wickedness,  but  with 
the  unleavened  bread  of  sincerity  and  truth,* — 1  Cor.  v.  8; 
having  a  pious  and  spiritual  frame  of  mind,  as  well  as  great 
decency  of  outward  behaviour.  We  should  study  to  banish  the 
cares  of  the  world,  to  repress  every  sinful  and  unworthy  thought, 
and  to  devote  our  whole  attention  to  the  sacred  service  that  is 
going  on.  We  should  rejoice  that  we  are  admitted  to  such  a 
great  privilege,  and  rejoice  4  with  trembling,'  when  we  think  how 
unworthy  we  are  to  enjoy  it.  We  should  meditate  with  the  most 
ardent  affection  and  gratitude  on  the  character,  and  sufferings,  and 
death  of  that  gracious  Redeemer,  who  said,  ■  Do  this  in  remem- 
brance of  me.'  We  should  have  believing  views  of  that  great 
atoning  sacrifice  which  he  offered  up  for  sin,  and  know  and  feel, 
that  when  we  eat  the  bread  and  drink  the  wine,  we  assent  in  the 
most  solemn  manner  to  the  merciful  and  holy  covenant  which  he 
sealed  with  his  blocd.  We  should  now  surrender  our  souls  and 
our  bodies,  our  hearts  and  our  lives,  to  him  who  *  loved  us  and 
gave  himself  for  us.' — Gal.  ii.  20.  And  we  should  resolve, 
over  the  memorials  of  his  death,  and  in  the  strength  of  Divine 


OF  THE  PROPER  OBSERVANCE  OF  THE  LORD'S  SUPPER.     339 

grace,  to  'glorify  God  in  our  bodies  and  in  our  spirits  which  are 
his,' — 1  Cor.  vi.  20;  by  denying  ourselves  to  sinful  gratifications; 
by  '  perfecting  holiness  in  the  fear  of  the  Lord,' — 2  Cor.  vii.  1  ; 
and  by  living,  as  much  as  lieth  in  us,  in  peace  and  charity  with 
all  mankind.'" 

Ohs.  342. — Self-examination  is  necessary  after  partaking  of 
the  Lord^s  Supper,  as  well  as  before  it. 

That  self-examination  is  necessary  after  communicating,  is 
evident  from  the  following  passages  of  Scripture  : — 1  Cor.  xi.  81, 
32;  Gal.  vi.  4;  2  John  8;  John  xvi.  31.  By  this  exercise 
we  may  know  something  concerning  ourselves;  how  we  have 
acted  towards  God,  and  how  God  has  acted  toward  us.  If  we 
have  communicated  unworthily, — that  is,  if  we  have  been  un- 
affected with  the  exhibition  of  Christ  crucified,  if  vain  and 
worldly  thoughts  have  engaged  our  attention,  and  if  we  have 
gone  through  the  service  as  a  mere  form,  more  anxious  to  be  ap- 
proved in  the  sight  of  our  fellow-creatures  than  in  the  sight  of 
God  ;  we  should  search  out  the  cause  of  our  want  of  success;  we 
should  be  deeply  humbled  on  account  of  our  guilt;  we  should 
confess  and  lament  it  before  God,  and  apply  anew  to  that  blood 
which  cleanseth  from  all  sin ;  and  we  should  resolve,  through  the 
grace  of  God,  to  be  more  diligent  in  our  preparation  for  the  time 
to  come.  If  we  have  been  enabled  to  communicate  worthily, — 
that  is,  if  we  have  been  enabled  devoutly  to  contemplate,  by 
faith,  Jesus  Christ  crucified,  as  the  only  ground  of  our  hopes  be- 
fore God ;  if  we  have  been  enabled  to  look  on  him  whom  we 
have  pierced,  and  to  mourn  after  a  godly  sort ;  if  we  have  been 
enabled  in  any  degree  to  love  him  who  first  loved  us  and  gave 
himself  for  us ;  if  we  have  been  enabled  to  love  those  who  are 
dear  to  him  for  his  sake,  and  to  forgive  our  enemies  because  he 
hath  forgiven  us;  and  if  we  have  been  enabled  to  resolve,  in  the 
strength  of  Divine  grace,  to  serve  him  with  greater  diligence  for 
the  time  to  come, — we  ought  to  be  thankful  to  him  who  is  the 
author  of  all  good,  and  ascribe  our  success  to  the  grace  of  God 
alone,  and  not  to  anything  in  ourselves  ;  and  we  should  endea- 
vour to  make  grateful  returns  of  love  and  obedience,  by  carefully 
performing  our  vqws  and  keeping  the  covenant  which  we  have 
renewed.  But  we  must  ever  remember,  that  our  most  worthy 
communicating  is  accompanied  with  imperfection  and  defilement, 
and  that,  therefore,  we  must  apply  to  Jesus  Christ  to  wash  us 
after  Supper,  otherwise  we  can  have  no  part  in  him. 

We  may  also  consider  at  this  time,  if  any  sin  has  been  sub- 
dued; if  any  lust  has  been  mortified;  if  any  resolution  has  been 
strengthened ;  if  any  doubt  has  been  resolved ;  if  any  fear  has 
been  dispelled;  if  any  temptation  has  been  removed ;  if  any  enemy 
has  been  overcome ;  if  any  want  has  been  supplied  ;  if  any  light 
has  been  imparted ;  if  faith  has  been  increased;  if  love  has  been  in- 


340  OF  THE  NATURE  OF  PRAYER. 

flamed ;  if  hope  has  been  animated ;  if  the  affections  have  been 
solemnised ;  in  a  word,  if  the  Lord  has  manifested  himself  to  us 
in  another  manner  than  he  doth  unto  the  world. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  self-examina- 
tion, in  order  to  know  whether  or  not  we  are  in  Christ.  2.  That 
the  Lord  will  be  sanctified  in  them  that  draw  near  unto  him. 

3.  That  the  state  of  the  soul  deserves  our  most  serious  attention. 

4.  That  the  ordinance  of  the  Lord's  Supper  is  designed  only  for 
holy  persons — for  those  who  are  in  covenant  with  God.  5.  The 
necessity  of  obeying  the  injunction  of  Christ,  "  Do  this  in  remem- 
brance of  me."  6.  The  danger  of  approaching  this  ordinance 
without  preparation — or  trusting  in  our  preparation. 


DIV.  3.— OF  PRAYER  AS  A  MEANS  OF  GRACE— UNDER  WHICH  ARE  CON- 
SIDERED THE  NATURE  OF  PRAYER  AND  THE  RULE  OF  DIRECTION  AS 
GIVEN  IN  THE  LORD'S  PRAYER.  I 

Of  the  Nature  of  Prayer. 

<&.  98.  OTjat  ts  draper? 

Prayer  is  an  offering  up  of  our  desires  unto  God,  for 
things  agreeable  to  his  will,  in  the  name  of  Christ,  with 
confession  of  our  sins,  and  thankful  acknowledgment  of 
his  mercies. 

ANALYSIS  ANJ>  PROOFS. 

We  are  here  taught, — 

1.  That  prayer  is  the  offering  up  of  our  desires  to  God.  Ps. 
lxii.  8. — "  Ye  people,  pour  out  your  heart  before  him." 

%  That  prayer  must  be  offered  up  for  those  things  only  which 
are  agreeable  to  the  will  of  God.  1  Johw  v.  14.— "If  we  ask  any 
thing  according  to  his  will,  he  heareth  us." 

3.  That  prayer  must  be  offered  up  in  the  name  of  Christ. 
John  xvi.  23.—"  Whatsoever  ye  shall  ask  the  Father  in  my 
name,  he  will  give  it  you." 

4.  That  prayer  must  be  offered  up  with  confession  of  sin.  Dan. 
ix.  4. — "  I  prayed  unto  the  Lord  my  God,  and  made  my  con- 
fession." 

5.  That  prayer  must  be  offered  Up  with  thanksgiving.  Phil. 
iv.  6. — "  In  everything,  by  prayer  and  supplication  with  thanks- 
giving, let  your  requests  be  made  known  unto  God." 

EXPLANATION. 

Obs.  343. — Prayer  is  the  offering  up  of  our  desires  to  God. 
As  prayer  is  a  part  of  religious  worship,  the  object  whom  all 


OF  THE  NATURE  OF  PRAYER.  341 

ought  to  worship,  is  the  object  to  whom  all  ought  to  pray;  and 
this  object  most  certainly  is  God — God  the  Father,  Son,  and 
Holy  Ghost. — Matt.  iv.  10.  God  alone  ought  to  be  the  object 
of  praver,  because  he  alone  can  search  the  hearts  and  try  the  reins 
of  the  children  of  men;  he  alone  is  "the  hearer  of  prayer," 
being  everywhere  present;  and  he  alone  can  pardon  sin,  and 
fulfil  the  desires  of  all. — Ps.  cxlv.  18,  19. 

Prayer  is  here  described  as  an  offering  up  of  our  desires  to 
God;  and  in  this  the  very  nature  of  prayer  consists.  When  we 
address  God,  it  must  be  in  a  manner  very  different  from  that  in 
which  we  address  our  fellow-creatures.  It  will  not  do  to  com- 
mand him ;  it  will  not  do  to  demand  of  him ;  but  we  must  offer 
up  our  desires  to  him,  as  the  only  way  in  which  we  may  have 
our  wants  supplied.  Petitions  or  FUpplications  are  here  called 
desires;  because  there  may  be  much  speaking  where  there  are 
no  desires;  and  the  words  of  the  mouth,  without  the  desires  of 
the  heart,  are  but  empty  sounds  in  the  ears  of  a  prayer-hearing 
God.  And  there  is  said  to  be  an  offering  up^  because  prayers 
are  spiritual  sacrifices,  which  must  be  offered  up  to  God  alone. — 
1  Pet.  ii.  5;  2  Kings  xvii.  3G. 

If  we  would  have  our  prayers  accepted  in  the  sight  of  God, 
they  must  be  offered  up  in  an  acceptable  manner,  which  includes 
a  variety  of  things.  We  must  pray  with  an  "  awful  apprehension 
of  the  Divine  majesty"  upon  our  minds;  in  a  language  which  we 
understand, — 1  Cor.  xiv.  15,  19;  with  a  deep  sense  of  our  own 
unworthiness,  and  necessities,  and  wants, — Gen.  xviii.  27,  and 
xxxii.  10;  Luke  xv.  18,  19,  and  xviii.  13;  with  penitent,  and 
thankful,  and  enlarged  hearts, — Ps.  Ii.  17;  with  faith, — Heb.  xi. 
6;  Matt.  xxi.  22;  Mark  xi.  24;  James  i.  6;  with  sincerity, — 
Ps.  cxlv.  18;  Jer.  xxix.  13;  with  fervency, — James  v.  16;  with 
love, — 1  Tim.  ii.  8;  by  which  we  are  to  understand  an  earnest 
desire  after  God's  presence  with  us,  and  an  unfeigned  delight  in 
him  as  the  only  satisfying  portion  of  the  soul, — Ps.  lxxiii. 
25  ;  Isa.  xxv.  9  ;  with  perseverance, — Eph.  vi.  18  ;  Rom. 
xii.  12;  Matt.  xv.  22-28;  and  we  must  pray  waiting  upon 
God  with  humble  submission  to  his  will. — Mic.  vii.  7;  Matt, 
xx vi.  39. 

We  may  here  remark,  that  the  end  for  which  we  pray  to  God, 
is  not  that  we  may  inform  him  of  our  wants,  for  he  knows  them 
better  than  we  ourselves  do, — Ps.  cxxxix.  4;  not  that  we  may 
alter  his  mind  concerning  us,  or  incline  him  to  any  thing  which 
he  was  formerly  unwilling  to  grant,  for  with  him  there  is  no 
variableness  nor  shadow  of  turning; — but  we  must  pray  to  him, 
because  he  commands,  and  entreats,  and  encourages  us  to  do  so, 
that  he  may  confer  upon  us  what  we  may  know  and  believe  he 
is  most  willing  to  bestow. — 2  Chron.  vii.  14;  Ps.  cv.  4;  Matt, 
vii.  7;  Luke  xviii.  1;  Phil.  i^.  6;  Col.  iv.  2;  1  Pet.  i.  17; 
1  John  v.  14. 

Ff2 


342  OP  THE  NATURE  OF  PRAYER. 

Obs.  344. — ^Prayer  must  be  offered  up  for  those  things  only 
which  are  agreeable  to  the  will  of  God. 

We  are  not  to  pray  for  the  fulfilling  of  any  sinful  desires.— 
James  iv.  3.  But  we  may  and  ought  to  pray  to  God  only  for 
those  things  which  are  agreeable  to  his  will. — 1  John  v.  14,  15. 
We  are  not,  however,  to  pray  for  all  things  which  are  agreeable 
to  his  secret  will ;  for  all  things  which  come  to  pass,  even  the 
greatest  sins,  are  agreeable  to  God's  secret  counsel  and  determi- 
nation; but  we  may  pray  for  all  things  which  are  agreeable  to 
God's  revealed  will,  or  all  those  things  which  God  hath  pro- 
mised to  bestow;  and  "these  include  all  the  spiritual  and  tem- 
poral mercies  of  which  we  stand  in  need. — John  iii.  33;  Matt, 
vi.  33;  Ps.  xxxiv.  10;  Isa.  xxxiii.  16.  We  must,  however, 
prefer  spiritual  to  temporal  mercies  in  our  prayers ;  for  thus  saith 
the  Lord,  "  Seek  ye  first  the  kingdom  of  God  and  his  righteous- 
ness, and  all  these  things  shall  be  added  unto  you." — Matt.  vi.  33. 

Obs.  345. — Prayer  must  be  offered  up  in  the  name  of  Christy 
and  in  dependence  on  the  assistance  of  the  Holy  Spirit. 

Our  desires  must  be  offered  up  to  God  in  the  name  of  Jesus 
Christ.  This  is  not  merely  to  mention  the  name  of  Christ  in  the 
conclusion  or  in  any  other  part  of  our  prayers ;  but  it  is  to  men- 
tion his  name  by  faith,  depending  on  him  alone  for  access  to  God, 
and  for  acceptance  and  a  gracious  answer  to  our  prayers. — Eph. 
iii.  12. 

The  offering  up  of  our  desires  to  God  in  the  name  of  Christ 
is  absolutely  necessary,  because  God  is  so  holy  and  just,  and 
righteous,  and  we  are  so  unholy  and  sinful,  and  our  prayers  are 
at  best  mingled  with  so  much  imperfection  and  sin,  that  neither 
our  persons  nor  our  prayers  can  find  acceptance  with  God,  but 
through  the  merits  and  mediation  of  the  Lord  Jesus  Christ. — Rev. 
viii.  3,  4. 

We  may  here  remark,  that  Jesus  Christ  is  the  only  mediator. 
in  whose  name  we  may  approach  unto  God ;  for  there  is  no  one 
either  in  heaven  or  on  earth  who  is  appointed  to  this  glorious 
work,  or  fit  for  it,  but  Jesus  Christ :  **  There  is  one  Mediator 
between  God  and  men,  the  man  Christ  Jesus." — 1  Tim.  ii.  5. 
See  also  John  xiv.  13,  14,  xv.  16,  and  xvi.  23;  Eph.  v.  20;  Col. 
iii.  17;  Heb.  xiii.  15. 

Our  desires  must  also  be  offered  up  to  God  in  dependence  upon 
the  assistance  of  the  Holy  Spirit.  This  is  absolutely  necessary 
in  order  to  our  praying  in  a  right  and  acceptable  manner.  It  is 
the  Spirit,  the  Comforter,  who  helpeth  our  infirmities,  who 
teacheth  us  all  things,  and  bringeth  all  things  to  our  remem- 
brance— our  need,  and  the  only  way  in  which  we  may  be  supplied; 
and  it  is  he  also  who  bringeth  to  mind  the  encouraging  promises, 
upon  which  we  may  rest  in  all  our  approaches  to  God ;  by  which 


OF  THE  NATURE  OF  PRAYER.  343 

we  may  be  assured,  that  if  we  ask  not  amiss,  we  shall  not  he  sent 
empty  away. — Rom.  viii.  26,  27. 

Obs.  346. — Prayer  must  be  offered  up  xcith  confession  of  sin. 

Confession  of  our  sins  reminds  us  of  our  true  condition,  as 
sinners  by  nature  and  by  practice.  On  this  account  it  is  a  most 
necessary  part  of  prayer;  for,  if  we  would  pray  for  mercy,  we 
cannot  do  it  in  a  right  manner,  without  acknowledging  our  true 
state — as  ill-deserving  and  hell-deserving  creatures — as  utterly 
unworthy  of  the  least  mercy  from  the  Lord.  And  it  may  be 
observed,  that  where  there  is  a  real  sense  of  guilt,  there  will  also 
be  a  most  unfeigned  confession  of  guilt. — Ezra  ix. ;  Dan.  ix.; 
Neh.  ix. 

In  the  faith  that  our  iniquity  shall  be  forgiven,  we  must  con- 
fess our  original  sin,  which  is  the  source  of  all  actual  transgres- 
sion,— Ps.  li.  5 ;  and  also  all  our  actual  sins,  both  of  omission 
and  commission,  which  are  past  reckoning.  We  must  confess 
our  sins  against  God,  against  our  neighbour,  and  against  our- 
selves; our  sins  against  both  tables  of  the  Divine  law;  our  sins 
in  thought,  in  word,  and  in  deed;  and  the  sin  which  most  easily 
besets  us,  for  every  one  has  some  sin  to  which  he  is  particularly 
addicted.  In  a  word,  every  sin,  without  exception,  which  we 
know  to  be  sin ;  every  sin,  great  or  small ;  every  sin,  however  un- 
known to  all  around,  that  is,  known  only  to  God  and  to  ourselves, 
■ — must  be  ingenuously  acknowledged ;  for  without  this  we  shall 
never  see  our  unworthiness  of  the  least  mercy,  when  we  would 
address  God  by  prayer  and  supplication. 

Confession  of  sin  is  absolutely  necessary  for  the  following 
reasons : — 1.  If  we  do  not  confess  our  sins,  by  wThi*h  God  is 
greatly  dishonoured,  and  express  our  guilt,  we  cannot  be  said  to 
justify  him  when  he  proceeds  against  us  in  a  way  of  punishment. 
2.  If  there  is  no  confession  of  sin,  there  can  be  no  mercy;  for  the 
promise  is,  "  Whoso  confesseth  and  forsaketh  his  sins,  shall  find 
mercy ;  but  he  that  covereth  his  sin  shall  not  prosper.'" — Pro  v. 
xx viii.  13.  3.  The  more  humbled  we  are  under  a  sense  of  sin, 
the  more  ready  are  we  to  receive  Divine  favours  with  heartfelt 
gratitude,  and  especially  the  unspeakable  mercy  of  the  pardon  of 
sin. — Ps.  xxxii.  5,  6. 

When  we  confess  our  sins,  We  must  consider  the  manner  in 
which  confession  ought  to  be  made :  for  every  confession  of  sin 
is  not  acceptable  to  God.  1.  To  confess  sin  and  to  love  it,  is  not 
genuine  confession  before  God.  The  very  idea  of  confession 
implies  shame,  and  sorrow,  and  hatred;  and  it  is  only  when 
these  things  accompany  our  confession,  that  we  can  have  any 
hope  of  forgiveness. — Luke  xviii.  13  •„  Job  xxxiv.  32.  2.  To 
confess  sin  and  hide  it,  is  not  genuine  confession.  This  is  done 
when  some  sins  are  acknowledged,  but  not  all  sins ;  when 
some  sins  are  confessed,  but  not  in  all  their  aggravations ;  when 


344       •      OF  THE  NATURE  OF  PRAYER. 

some  sins  are  confessed,  but  other. sins  palliated;  or  when  some 
sins  are  confessed,  but  other  sins  justified. — Prov.  xxviii.  13. 
3.  To  confess  sin  through  constraint  and  not  willingly,  is  not 
genuine  confession.  Many  things  may  occur  to  extort  confession 
of  sin  on  various  occasions,  but  if  confession  is  not  most  free  and 
voluntary,  it  cannot  be  viewed  as  proceeding  from  a  contrite  heart 
and  humbled  soul. 

Obs.  347. — Prayer  must  he  offered  up  with  thankful  acknow- 
ledgment of  God^s  mercies. 

That  thanksgiving  is  necessary,  is  evident  from  Phil.  iv.  6 ; 
Ps.  ciii.,  and  cxvi.  17,  and  innumerable  other  passages  of  Scrip- 
ture. Mercy  respects  the  miserable ;  and  as  man  has  rendered 
himself  miserable,  he  is  the  object  of  mercy;  and  the  blessings 
which  are  necessary  in  order  to  his  happiness,  are  called  mercies. 
Hence,  whatever  gifts  man  receives,  may  remind  him  of  his  misery. 
The  mercies  which  we  receive  are  called  God's  mercies,  because 
they  come  from  God,  who  is  "  the  Father  of  mercies,"  and  who 
contrived  the  scheme  of  mercy;  and  they  come  to  us  as  free 
gifts. — 1  Tim.  vi.  17. 

The  mercies  for  which  we  ought  to  be  thankful,  are  either  of 
a  spiritual  or  of  a  temporal  nature, — mercies  which  respect  the 
life  that  now  is,  or  the  life  which  is  to  come.  Spiritual  mercies 
include  every  thing  connected  with  the  great  salvation,  from  the 
gift  of  Jesus  Christ  himself  to  the  least  mercy  of  a  spiritual 
nature  (but  no  mercy  is  small)  which  comes  to  us  in  the  channel 
of  the  covenant. — Eph.  i.  3.  Temporal  mercies  are  those  which 
we  have  received  from  the  womb  until  now,  both  for  ourselves 
and  for  others  with  whom  we  are  connected,  whether  by  nature, 
or  grace,  or  gratitude.  For  all  these  we  ought  to  be  thankful. 
And  although  we  are  to  be  peculiarly  thankful  for  mercies  con- 
ferred upon  ourselves,  yet  we  ought  to  join  with  others  in  praising 
God  for  the  mercies  bestowed  upon  them;  as  they  in  like  manner 
ought  to  do  with  us. — Ps.  cxxxix.  14. 

Thanksgiving  to  God  for  his  mercies  is  absolutely  necessary, 
for  the  following  reasons : — 1.  That  mercies  maybe  blessed  to  us 
in  the  use  of  them ;  for  we  cannot  expect  a  blessing  to  accompany 
them,  while  we  have  not  a  heart  to  acknowledge  them.  2. 
Because  it  is  a  debt  which  we  owe  to  God. — Hos.  xiv.  2.  3. 
Because,  if  there  is  no  acknowledgment  of  mercies  received,  it 
is  the  highway  to  prevent  us  from  receiving  more. — Isa.  i.  15. 

When  we  would  engage  in  the  exercise  of  thankfully  acknow- 
ledging the  innumerable  and  invaluable  mercies  which  we  receive 
from  the  Lord,  it  ought  to  be  accompanied  with  the  following 
things: — 1.  With  wonder,  that  so  much  undeserved  kindness 
should  be  conferred  upon  such  ill-deserving  creatures  as  we  are, 
who  are  less  than  the  least  of  all  God's  mercies.  With  deep 
humility  of  soul,  that  such  mercies  should  be  drawn  from  the 


OF  THE  NATURE  OF  PRAYER.  345 

treasures  of  heaven,  and  bestowed  on  us,  who  are  utterly  un- 
worthy of  the  least  favour  from  the  Lord.  And,  3.  With.  ferve?it 
desire  to  lay  them  out  to  the  best  advantage,  by  which  God  may 
be  glorified,  and  our  brethren  of  mankind  profited. 

Obs.  348. — Prayer  has  been  commonly  distinguished  into 
secret,  private,  and  vublic  prayer. 

1.  Secret  prayer  is  the  retirement  of  individuals  for  a  time 
from  all  concern  with  others,  that  they  may  have  an  opportunity 
more  freely  of  pouring  out  their  hearts  before  God. — Matt.  vi.  (>, 
xiv.  23,  and  xxvi.  37-39.  Under  this  kind  is  comprehended 
ejacidatory  prayer,  which  is  a  secret  and  sudden  lifting  up  of 
the  desires  to  God,  when  our  circumstances  may  be  peculiar,  of 
which  we  ourselves  are  the  best  judges.  And  we  may  be  said  to 
engage  in  this  kind  of  prayer  oy  a  simple  thought  sent  up  to 
God,  while  there  are  no  words  expressed ;  or  by  words  uttered 
in  the  mind,  although  the  voice  is  not  heard. — N  eh.  ii.  4 ;  1  Sam. 
i.  13. 

2.  Private  prayer  is  prayer  among  some  Christians,  met  for 
the  purposes  of  mutual  edification  and  of  engaging  in  this  exercise. 
Under  this  is  included  family  prayer,  which  ought  to  be  observed 
by  every  family, — Jer.  x.  25 ;  where  we  find  recorded  the  dreadful 
doom  of  all  those  who  neglect  this  duty.  Under  this  also  is 
included  social  prayer,  by  which  we  are  to  understand  prayer 
among  a  few  belonging  to  several  families,  who  meet  togetnei 
from  time  to  time,  as  a  society,  for  spiritual  edification,  prayer, 
and  spiritual  conversation  about  the  great  things  of  God.  This 
seems  to  be  sanctioned  by  Mai.  iii.  lb',  17. 

3.  Public  prayer  is  a  part  of  the  public  worship  of  G  od,  in 
which  we  join  when  we  meet  together,  according  to  Divine 
appointment,  in  public  assemblies ;  and  when  one,  who  is  autho- 
rised to  preach  the  gospel,  is  the  mouth  of  all  in  offering  up  their 
desires  to  God  for  things  agreeable  to  his  will.  And  when  we 
thus  join  in  public  prayer,  it  is  the  same  as  if  we  were  individually 
offering  up  our  desires  to  God ;  or,  as  if  the  desires  which  proceed 
from  the  mouth  of  the  speaker  were  offered  up  by  ourselves. 

Obs.  349. — It  is  possible  to  know  that  our  prayers  are  heard 
and  accepted. 

If  it  were  impossible  to  come  to  the  knowledge  of  our  prayers 
being  heard  by  *  the  Hearer  of  prayer,"  this  exercise  would  in  a 
great  measure  be  useless,  and  we  could  receive  little  comfort 
from  it*  Two  things  may  satisfy  us  on  this  subject, — viz.,  if  we 
have  been  enabled  to  be  importunate  with  God  in  prayer  respect- 
ing any  thing;  and  if,  at  the  same  time,  we  have  attained  to 
submission  to  the  Divine  will  with  regard  to  this  very  thing ; 
then  we  may  conclude  that  our  prayer  has  been  graciously  heard, 
—2  Chron.  xx.  12-19. 


) 46     *    '    OF  THE  NATURE  OF  PRAYER. 


INFERENCES. 


From  this  subject  we  learn, —  1.  That  prayer  is  a  suitable 
exercise  for  all ;  that  it  is  a  necessary  duty;  and  that  it  is  a  great 
privilege.  2.  From  whom  and  through  whom  our  mercies 
liow.  3.  The  necessity  of  faith  in  prayer.  4.  That  all  prayer  is 
not  accepted;  many  prayers  never  reach  the  throne.  5.  That  we 
must  be  particular  in  the  confession  of  sin.  6\  That  if  prayer  is 
not  answered,  it  is  our  own  fault.  7.  That  they  who  neglect  this 
duty,  oppose  a  known  command.  8.  That  the  danger  of  those 
who  neglect  family  prayer  is  very  great, — Jer.  x.  25 ;  where  such 
are  classed  among  heathens ;  and,  consequently,  they  cannot  be 
Christians  but  in  profession.  Indeed,  they  are  worse  than 
heathens,  for  even  they  were  convinced  of  the  necessity  of  this 
duty  by  the  light  of  nature ;  seeing  we  read  that  every  family  had 
their  household  gods,  to  which  they  prayed,  together  with  their 
children.  But  as  family  prayer  is  a  very  important  part  of  family 
religion,  and  as  it  seems  to  be  much  neglected  in  the  present  day 
by  those  who  call  themselves  Christians,  we  shall  extend  this 
inference  a  little.  We  say,  then,  that  they  who  neglect  this  duty 
do  not  believe  the  Scriptures  to  be  the  Word  of  God.  They 
may,  indeed,  acknowledge  them  to  be  so ;  but  they  do  not  firmly 
believe  that  they  are  the  Word  of  God.  For  instance,  they  do 
not  believe  the  passage  formerly  alluded  to,  viz.,  that  God  will 
"  pour  out  his  fury  upon  those  families  that  call  not  upon  his 
name;1'  otherwise  why  do  they  neglect  this  duty?  But  to  reject 
part  of  the  Scriptures,  or  those  parts  of  them  which  are  not 
agreeable  to  their  natural  inclinations,  is  the  same  as  to  reject 
the  whole.  The  true  Christian  believes  the  whole  Scripture  to 
be  the  Word  of  God,  notwithstanding  that  there  are  many  parts 
of  it  which  oppose  his  natural,  inclinations ;  and  he  endeavours, 
through  the  strength  of  Divine  grace,  to  perform  every  com- 
manded duty;  and  this  he  knows  to  be  one,  viz.,  family  worship. 
But  again,  they  who  neglect  this  duty,  live  in  a  continual  breach 
of  the  Fifth  and  Sixth  Commandments  of  the  moral  law, — of  the 
Fifth  Commandment,  which  requires  parents  to  instruct  their 
children  in  the  doctrines  and  duties  of  religion,  and  to  pray  with 
and  for  them ;  and  of  the  Sixth  Commandment,  which  not  only 
forbids  us  to  take  away  the  natural  life  of  ourselves  or  others, 
but  also,  according  to  its  spiritual  import,  commands  us  to  do 
what  he  can  to  promote  the  life  of  our  own  souls  and  of  the  souls 
of  others.  Surely,  then,  he  must  be  a  hard-hearted  parent  who 
does  not  do  what  he  can  to  save  the  souls  of  his  children,  or,  in 
other  words,  who  does  what  he  can  to  damn  them ;  for  we  may 
readily  believe,  that  he  who  neglects  family  religion  will  not  be 
very  anxious  to  keep  his  family  from  conforming  themselves  to 
the  world, — that  is,  from  following  its  maxims,  customs,  and 
amusements;  the  love  of  which  and  the  love  of  God  are  utterly 


OF  THE  RULE  OF  DIRECTION  IN  PRAYER.  347 

inconsistent.  **  Love  not  the  world,  neither  the  things  that  are 
in  the  world.  If  any  man  love  the  world,  the  love  of  the  Father 
is  not  in  him." — 1  John  ii.  15.  He,  then,  who  neglects  the  duty 
of  family  worship,  has  sure  and  infallible  evidence  that  he  has  no 
real  concern  about  the  salvation  either  of  his  own  soul  or  of  the 
souls  of  his  family.  But  further,  they  who  call  themselves 
Christians,  while  they  neglect  this  duty,  are  guilty  of  very  great 
hypocrisy.  They  pretend  to  worship  God  in  public,  when  the 
eyes  of  their  fellow-creatures  are  upon  them ;  but  when  in 
private  and  secret,  or  in  the  presence  of  the  heart-searching  God 
alone,  they  neglect  religion  altogether — they  bow  not  a  \aee  to 
him  who  made  them.  Such  have  a  name  to  live,  but  they  are 
dead — spiritually  dead ;  and  if  they  do  not  consider  their  ways, 
and  turn  to  the  Lord  and  to  their  duty,  they  will  in  a  short  time 
be  eternally  dead.  Let  those,  then,  who  neglect  family  religion, 
begin  the  performance  of  this  duty,  humbly  depending  on  the 
grace  of  God,  and  ever  remembering  that  none  can  be  true 
Christians  who  neglect  it.  Although  there  is  no  express  com- 
mand for  it  in  Scripture,  yet  we  find  that  it  was  practised  by  the 
saints,  which  is  equal  to  a  command ;  and  surely  they  who  would 
be  Christians,  must  imitate  Christ,  who  did  not  neglect  this  duty, 
but  prayed  with  his  disciples,  who  were  his  family;  and,  more~ 
over,  it  is,  as  formerly  mentioned,  a  duty  of  mere  natural  religion, 
or  a  duty,  the  obligation  of  which  is  evident  from  the  light  of 
nature  alone. 

Of  the  Rule  of  Direction  in  Prayer. 

&.  99 — S2Ei)at  ftule  fjati)  (5ofc  gtten  for  our  btmtfon 
tit  $tagn  ? 

The  whole  Word  of  God  is  of  use  to  direct  us  in 
prayer;  but  the  special  rule  of  direction  is  that  form  of 
prayer  which  Christ  taught  his  disciples,  commonly 
called  «  The  Lord's  Prayer." 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  we  need  a  rule  to  direct  us  in  prayer.  Rom.  viii.  26. 
— "  We  know  not  what  we  should  pray  for  as  we  ought." 

2.  That  the  whole  Word  of  God  is  of  use  to  direct  us  in  prayer. 
1  John  v.  14. — M  If  we  ask  any  thing  according  to  his  will,  he 
heareth  us."     See  also  John  xv.  7. 

3.  That  the  Lord's  Prayer  is  the  special  rule  given  us  for  our 
direction  in  prayer.  Matt.  vi.  9. — "  After  this  manner,  therefore, 
pray  ye  :  Our  Father,"  &c. 

EXPLANATION. 

Obs.  350, — We  require  a  rule  to  direct  us  in  prayer.     • 


348  OF  THE  RULE  OF  DIRECTION  IN  PRAYER. 

That  we  need  to  be  directed  in  prayer,  appears  evident,  when 
we  consider  the  following  things : — 

1.  The  nature  of  God.  As  God  is  far  ahove  the  comprehension 
of  creatures,  and  as  it  is  only  by  the  light  which  he  himself 
imparts  that  he  can  be  beheld;  so  we  require  a  sure  direction  in 
prayer,  when  we  would  call  upon  his  name.  It  is  to  him  alone 
that  we  ought  to  make  known  our  requests ;  but  if  we  do  not 
know  him,  we  cannot  glorify  him  in  this  respect. 

2.  The  nature  of  man.  Man  is  a  guilty  and  condemned 
criminal ;  and,  consequently,  he  ought  to  approach  God  with 
reverence.  But  he  cannot  do  so  with  propriety  without  a  rule 
of  direction,  seeing  he  is  so  ignorant  of  himself. 

3.  That  we  may  greatly  err  respecting  the  matter  of  our 
prayers,  and  thus  their  success  would  be  impeded.  Had  we  no 
direction  in  prayer,  we  should  be  ready  to  pray  for  that  which  is 
included  neither  in  the  command  nor  in  the  promise,  and  our 
prayers  would  not  be  accepted. 

4.  That  we  may  also  greatly  err  with  respect  to  the  manner  in 
which  we  ought  to  pray.  Without  a  rule,  we  should  certainly 
overlook  what  is  most  necessary  to  render  our  prayers  an  accep- 
table service ;  namely,  the  mediation  of  Jesus  Christ,  through 
which  alone  our  prayers  can  be  accepted,  and  the  assistance  of 
the  Holy  Spirit,  whose  office  it  is  to  help  our  infirmities,  and  to 
teach  us  to  pray  as  we  ought. 

5.  The  danger  to  which  we  are  exposed  in  obtaining  a  curse 
%nd  not  a  blessing,  if  our  prayers  are  not  according  to  the  will  of 
Crod. 

Hence,  direction  in  prayer  is  most  necessary ;  and  we  ought  to 
Hess  the  Lord,  that  he  hath  given  us  a  rule  of  direction.  Rut 
we  must  remember,  that  this  rule  of  direction  is  only  an  external 
help,  although  fully  sufficient  as  such.  That  we  may  pray 
acceptably,  something  more  is  absolutely  necessary.  Whatever 
external  help  we  may  have,  we  must  have  the  internal  help  of 
the  Holy  Spirit,  without  which  we  cannot  pray  as  we  ought. — 
Rom.  viii.  26.  This  internal  help  is  also  the  gift  of  God — the 
blessing  promised  to  his  Church ;  and  this  promise  is  fulfilled  in 
all  the  seed  of  Jacob,  who  pray  in  the  Spirit,  and  who  know  that 
they' cannot  call  Jesus  Lord  but  by  the  Holy  Ghost. 

Obs.  351. — The  whole  Word  of  God  is  of  use  to  direct  us  in 
grayer. 

By  the  whole  Word  of  God,  we  are  to  understand  the  whole 
of  Divine  revelation  contained  in  the  Scriptures  of  the  Old  and 
New  Testaments,  which  God  hath  given  us  as  a  general  rule  of 
direction  in  prayer.  By  this  we  are  informed  that  we  ought  to 
pray;  by  this  we  are  furnished  with  every  thing  necessary  for  our 
help  in  prayer,  at  all  times  and  upon  all  occasions,  for  ourselves 
and  for  others,  in  whatever  circumstances  we  or  they  may  be 


OF  THE  RULE  OF  DIRECTION  IN  PRAYER.  349 

placed ;  by  this  we  are  furnished  with  all  needful  matter  for 
prayer — for  all  the  parts  of  prayer,  and  also  with  the  most  suit- 
able and  necessary  directions  respecting  the  manner  in  which  we 
ought  to  pray;  and  by  this  also  words  are  put  into  our  mouths 
which  ought  to  be  used  in  prayer;  so  that  we  can  be  at  no  loss 
for  want  of  just  and  proper  expressions,  which  we  may  adopt, 
when  we  approach  the  throne  of  grace. 

Obs.  352. — The  Lord's  Prayer  is  the  special  rule  given  us  for 
our  direction  in  prayer. 

That  form  of  prayer  which  is  the  special  rule  of  our  direction, 
when  addressing  the  throne  of  grace,  is  called  The  Lord's  Prayer, 
because  it  Avas  dictated  by  our  Lord  Jesus  Christ,  in  answer  to 
this  petition  of  his  disciples  :  "  Lord,  teach  us  to  pray,  as  John 
also  taught  his  disciples." — Luke  xi.  1.  But,  properly  speaking, 
it  is  not  the  Lord's  Prayer,  because  he  could  not  use  every  part  of 
it  for  himself.    He  could  not  make  use  of  the  fifth  petition,  "  For- 

five  us  our  debts;"  for  he  had  no  sin  to  be  forgiven,  being  the 
loly  One  of  God — holy,  harmless,  undefiled,  and  separated  from 
sinners. 

That  our  Lord  did  not  prescribe  this  prayer  to  be  used  by  his 
people  in  all  succeeding  ages  as  a  form,  from  which  they  were 
not  to  deviate,  but  only  as  a  pattern  of  prayer,  the  various  parts 
of  which  they  might  clothe  in  other  language  of  Scripture,  or  in 
language  suited  to  the  peculiar  circumstances  in  which  they  might 
find  themselves  placed,  may  be  proved  from  various  considera- 
tions : — 1.  This  prayer, does  not  expressly  contain  all  the  parts  of 
prayer,  although  it  may  do  so  by  inference.  There  is  no  direct 
mention  made  of  confession  of  sin  and  thankful  acknowledgment 
of  mercies,  nor  of  the  name  of  Christ  as  Mediator,  and  of  his 
sufferings  and  death,  which  must  be  considered  as  the  foundation 
on  which  our  prayers  rest,  and  through  which  alone  they  can  find 
acceptance.  2.  This  prayer  cannot  be  used  as  a,  form,  from  which 
we  must  not  deviate,  because  the  evangelists,  Matthew  and  Luke, 
who  record  it,  differ  in  their  mode  of  expression,  which  they 
would  not  surely  have  done,  had  Christ  designed  it  only  as  a 
form.  3.  We  have  several  prayers  in  the  New  Testament,  which 
were  afterwards  used  by  Christ  and  his  apostles;  but  none  of 
them  are  expressed  in  the  language  of  this  prayer,  nor  are  they 
concluded  with  it ;  which  is  no  mean  argument  against  the 
necessity  of  adopting  the  very  language  or  expressions  of  this 
prayer. — Acts  i.  24,  and  iv.  24;  Eph.  i.  24;  1  Thess.  iii.  11; 
Heb.  xiii.  20;  John  xvii.  But  although  we  are  not  bound  to  use 
this  prayer  as  a  set  form  from  which  we  are  not  to  deviate,  yet 
the  words  of  it  '*  may  be  used  as  a  prayer"  to  God,  equally  with 
other  Scriptures,  provided  it  be  done  with  understanding,  faith, 
reverence,  and  the  other  graces  which  are  necessary  to  the  right 
and  acceptable  performance  of  the  duty  of  prayer.    And  that  it 


350       OF  THE  PREFACE  TO  THE  LORD'S  PRAYER. 

may  be  thus  used,  is  evident  from  its  being  called  "  that  form  oi 
prayer  which  Christ  taught  his  disciples." — Luke  xi.  2. 

This  pattern  of  prayer  consists  of  three  parts,— a  preface,  six 
petitions,  and  a  conclusion.  The  preface  is,  "  Our  Father  who 
art  in  heaven ;"  the  conclusion  is,  '*  For  thine  is  tha  kingdom, 
and  the  power,  and  the  glory  for  ever;"  and  the  petitions  com- 
pose the  rest  of  it.  In  the  first  three  petitions,  we  pray  for  the 
advancement  of  the  honour  of  God;  and  in  the  last  three,  we 
pray  for  our  own  happiness.  We  are  first  to  pray  for  the  honour 
of  God,  to  show  that  this  is  preferable  to  our  happiness,  and  is 
the  spring  of  the  whole  of  it. — 1  Cor.  x.  31.  And  there  is  only 
one  petition  for  temporal  mercies,  namely,  ths  fourth,  to  show 
that  we  ought  to  be  more  earnest  at  the  throne  of  grace  for 
spiritual  than  for  temporal  mercies. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  necessity  of  prayer.  2. 
The  goodness  of  God  in  giving  us  direction  in  prayer.  3.  That 
we  ought  to  treasure  up  the  Word  of  God.  4.  The  sin  of  those 
who  neglect  prayer,  seeing  such  help  is  afforded.  5.  That  they 
who  neglect  it  have  no  excuse. 

Of  the  Preface  to  the  Lord's  Prajer. 

<&.  100 — 2©fjat  Dot!)  &t  9*tUtt  of  tfjc  lovo's  draper 

teadj  us  ? 

The  preface  of  the  Lord's  Prayer  [which  is,  "Our 
Father  which  art  in  heaven"]  teacheth  us  to  draw 
near  to  God  with  all  holy  reverence  and  confidence,  as 
children  to  a  father,  able  and  ready  to  help  us ;  and 
that  we  should  pray  with  and  for  others. 

ANALYSIS  AND  PROOFSi 

We  are  here  taught, — 

1.  That  the  preface  to  the  Lord's  Prayer  is,  m  Our  Father 
which  art  in  heaven.'" — Matt.  vi.  9. 

2.  That  in  prayer  we  must  approach  God  with  holy  reverence. 
Heb.  xii.  28. — a  Let  us  have  grace,  whereby  we  may  serve  God 
acceptably  with  reverence  and  godly  fear.'"     See  also  Ps.  cxlv.  19. 

3.  That  in  prayer  we  must  approach  God  with  holy  confidence. 
Eph.  iii.  12. — "  In  whom  we  have  boldness  and  access  with  con- 
fidence." 

4.  That  in  prayer  we  must  approach  God  as  our  Father. 
Rom.  viii.  15. — "Ye  have  received  the  Spirit  of  adoption, 
whereby  we  cry,  Abba,  Father." 

5.  That  in  prayer  we  must  approach  God  as  being  able  to  help 


OF  THE  PREFACE  TO  THE  LORD'S  PRAYER.       351 

us.      Eph.  iii.  20. — "  Unto  him  who  is  ahle  to  do  exceeding 
abundantly  above  all  that  we  ask  or  think." 

6.  That  in  prayer  we  must  approach  God  as  being  willing  to 
help  us.  Matt.  vii.  11. — "  How  much  more  shall  your  Father 
who  is  in  heaven  give  good  things  to  them  that  ask  him  ?M 

7.  That  we  must  join  with  others  in  prayer.  Acts  xii.  12. — 
"  Many  were  gathered  together  praying." 

8.  That  we  must  pray  for  others.  1  Tim.  ii.  1. — "  I  exhort, 
therefore,  that  first  of  all,  supplications,  prayers,  intercessions, 
and  giving  of  thanks  be  made  for  all  men." 

EXPLANATION. 

Obs.  353. — By  the  preface  to  the  Lord's  Prayer,  "  Our  Father 
who  art  in  heaven,"  we  are  taught,  that  ice  should  draw  near  to 
God  ivith  all  holy  reverence  and  confidence,  as  children  to  a 
father  able  and  willing  to  help  us. 

Th<i  calling  of  God  "  Father,"  may  show  us  how  we  ought  to 
address  the  object  of  all  religious  worship.  In  praying  to  God, 
we  ought  to  make  mention  of  some  of  h?s  names,  titles,  or  attri- 
butes, in  a  suitableness  to  the  nature  of  the  exercise  in  which  we 
engage.  And  when  this  is  done  in  a  reverential  manner,  it  will 
prevent  us  from  rushing  into  his  presence  without  consideration, 
and  without  due  conceptions  of  his  infinite  majesty. 

God  is  the  Father  of  all  in  the  following  respects: — 1.  He  is 
the  Father  of  all  men  by  creation  and  preservation. — Mai.  ii.  10  ; 
Acts  xvii.  28  ;  Numb.  xvi.  22.  2.  He  may  be  considered  as  the 
Father  of  Church  members  by  external  covenant  relation,  when 
he  favours  them  with  the  revelation  of  his  will  from  heaven,  sets 
his  name  among  them,  and  offers  himself  to  them.  And  this  is 
the  case  with  ourselves  as  a  nation.  3.  He  is  in  a  peculiar  man- 
ner the  Father  of  believers  by  regeneration  and  adoption.  And 
hence  they  are  said  to  be  born  of  God,  to  be  made  partakers  of  a 
godlike  nature,  to  receive  the  adopcion  of  sons,  and  to  be  made 
partakers  of  all  the  privileges  of  his  children. 

When  we  call  God  "  Our  Father,"  it  imports  the  faith  which 
we  express  in  him  as  standing  in  such  a  close  and  such  an  amiable 
relation.  But  it  does  not  mean,  that  when  we  pray  in  secret,  we 
must  always  say,  Our  Father,  and  not  my  Father;  for  we  may 
appropriate  God  as  our  Father  in  particular,  and  say,  my  Father; 
thus  claiming  an  individual  relation  to  him. — Jer.  iii.  4,  19; 
Ps.  xviii.  1,  2,  and  lxxxix.  26. 

t  From  the  expression,  "  Our  Father  who  art  in  heaven,"  we 
are  not  to  conclude,  that  the  presence  of  God  is  included  in 
heaven  ;  for  the  heaven  of  heavens  cannot  contain  him.  He  is 
every  where  present,  and  fills  heaven  and  earth.  But  he  may  be 
said  to  be  in  heaven,  because  he  is  there  in  a  peculiar  manner, 
and  there  his  glory  is  most  fully  displayed.  This  consideration 
should  lead  us  to  have  exalted  thoughts  of  the  majesty  of  God, 


362       Of  THE  PREFACE  TO  THE  LORD'S  PRAYER. 

who,  although  he  is  adored  by  all  the  hosts  of  heaven,  yet  conde- 
scends to  regard  us,  the  sinful  children  of  men,  who  dwell  upon 
the  earth,  his  footstool. — 1  Kings  viii.  27. 

This  preface  teaches  us,  that  when  we  approach  God,  we  must 
manifest  the  dispositions  of  children  when  they  draw  near  their 
father.  1.  By  the  expression,  "  Who  art  in  heaven,"  we  are 
taught  to  draw  near  to  God  with  all  holy  reverence,  because  of 
the  infinite  distance  between  him  and  us,  he  being  not  our  earthly 
father,  but  our  Father  who  is  in  heaven. — Eccl.  v.  2.  By  the 
expression,  '•  Our  Father,"  we  are  taught  to  draw  near  to  God 
with  confidence  both  of  his  ability  and  willingness  to  help  us  ; 
and  also  with  a  filial  affection  of  desire,  love,  and  delight,  as 
children  to  a  father. — Rom.  viii.  15  ;  Eph.  iii.  20;  Matt.  vii.  11. 
As  it  is  through  Christ  alone  that  we  can  draw  near  to  God,  so  it 
is  through  him  alone  that  we  can  draw  near  with  confidence. — 
Eph.  iii.  12.  This  confidence  we  should  have  in  the  most  un- 
limited degree  ;  but  we  must  avoid  presumption,  which  is  a  spirit 
very  different  from  that  confidence  which  we  are  allowed  to  have 
in  prayer  towards  our  heavenly  Father.  True  confidence  disposes 
those  who  have  it  to  repose  an  entire  trust  in  God,  as  able  and 
willing  to  help  them  ;  which  persuasion  flows  from  his  all-suffi- 
ciency and  his  boundless  liberality,  as  exhibited  in  the  promises 
of  the  new  covenant,  which  are  all  yea  and  amen  in  Christ. — 
Luke  xi.  13;  Ps.  lxxxiv.  11 ;  Phil.  iv.  19. 

We  may  further  observe,  that  the  spirit  of  this  preface  leads  us 
to  believe,  that  the  saving  knowledge  of  the  Son  of  God  and  of 
his  Spirit  is  absolutely  necessary,  before  we  can  say  aright,  "  Our 
Father  who  art  in  heaven." — John  i.  12  ;  Eph.  ii.  18  ;  Gal.  iv. 
6;  Rom.  viii.  26.  It  also  teaches  us,  that  none  can  call  God 
M  Father  "  in  the  highest  sense,  but  such  as  are  born  again.  If 
we  are  not  the  children  of  God  by  regeneration  and  adoption,  it 
is  impossible  that  we  can  call  God  "  Father,"  or  "  Our  Father  in 
heaven,"  in  the  strictest  sense ;  or  that  we  can  have  any  right  to 
the  privileges  of  his  family. 

But  it  may  be  here  remarked,  that  although  unregenerate  men 
cannot  call  God  their  Father  in  the  strictest  sense,  yet  this  is  no 
reason  why  they  should  not  pray.  Prayer  is  a  duty  incumbent 
on  all.  It  is  a  duty  even  of  natural  religion,  and  a  duty,  the 
neglect  of  which  shall  be  signally  punished. — Jer.  x.  25.  And 
although  the  Lord  may  have  no  respect  to  prayer,  as  it  is  a  duty 
performed  by  the  unregenerate, — for  M  without  faith  it  is  impos- 
sible to  please  God,"— yet  he  may  have  respect  to  it  as  his  own 
ordinance  ;  which  surely  is  a  reason  why  all  should  attempt  the 
performance  of  duty.  The  neglect  of  prayer  altogether  is  a  sin 
of  very  great  magnitude ;  it  is  even  a  greater  sin  than  if  it  were 
performed  without  due  order. 

Obs.  354. — By  the  preface  to  the  Lord^s  Prayer^  "  Our  Father 


OF  THE  FIRST  PETITION  IN  THE  LORD'S  PRAYER.  353 

who  art  in  heaven"  we  are  taught  that  we  should  pray  with  and 
for  others. 

The  expression,  "  Our  Father"  implies,  that  when  we  pray  to 
God,  we  must  not  forget  others;  but  that  we  must  pray  with 
them  and  for  them.  To  pray  with  others,  is  to  be  the  mouth  of 
others  to  God,  or  to  join  with  them  in  family  or  social  worship. 
And  to  pray  for  others,  is  to  express  our  concern  about  them,  or 
our  sympathy  with  them  before  God,  as  sincerely  and  ingenuously 
as  we  would  do  with  respect  to  ourselves,  if  we  were  in  the  same 
circumstances. — Ps.  xxxv.  13.  We  must  express  our  sympathy 
with  them,  as  exposed  to  similar  trials  and  wants  with  ourselves, 
as  children  of  the  same  Father,  as  partakers  of  the  same  nature, 
and  as  looking  forward  to  the  same  inheritance. 

There  are  various  classes  of  persons  for  whom  we  must  pray. 
Our  desires  must  be  offered  up, — 1.  For  the  whole  Church  of 
Christ  upon  earth,  that  they  may  be  all  one  in  him,  who  is  the 
glorious  head  of  Zion ;  and  that  they  may  grow  up  into  him  in 
all  things,  till  they  all  come  in  the  unity  of  the  faith,  and  of  the 
knowledge  of  the  Son  of  God,  unto  a  perfect  man,  unto  the 
measure  of  the  stature  of  the  fulness  of  Christ. — Eph.  iv.  13.  2. 
For  kings  and  magistrates,  or  for  all  in  authority  over  us. — 1 
Tim.  ii.  1-3.  3.  For  ministers  of  the  gospel. — Rom.  xv.  30. 
4.  For  our  brethren,  by  whom  we  are  to  understand  both  the 
members  of  the  visible  Church,  and  all  our  fellow- creatures. — 1 
John  iv.  21.  5.  For  the  nation  to  which  we  belong.  6.  For 
the  place  in  which  our  lot  is  cast.  7.  For  the  congregation  in 
which  we  statedly  worship  God. — Jer.  xxix.  7.  8.  For  our  near 
relations,  or  our  kindred  according  to  the  flesh. — Job  i.  5;  2 
Kings  vi.  17;  Gen.  xxiv.  12.  9.  For  our  enemies. — Matt.  v. 
46,  and  vi.  12,  14,  15.  And,  10.  For  those  that  shall  live  here- 
after,— Ps.  cii.  18,  and  John  xvii.  20,  where  Christ  prays  for 
those  that  should  afterwards  believe  on  him. 

INFERENCES. 

From  this  subject  we  learn, — 1.  The  happiness  of  those  who 
have  God  as  their  Father.  2.  The  misery  of  all  those  who  cannot 
call  God  their  Father.  3.  That  there  can  be  no  acceptable  prayer 
without  faith.  4.  That  nevertheless  it  is  the  duty  of  all  to  obey 
the  command  of  God  in  this  respect.  5.  That  we  are  bound  to 
pray  with  and  for  others.  6.  The  honour  of  the  saints.  7.  That 
all  are  not  saints  who  appear  to  be  so. 

Of  the  First  Petition  in  the  Lord's  Prayer. 

<®.  101 — SSEtjattJO  toe  ptap  for  in  ti)e  jFtrst  petition? 

In  the  first  petition,  [which  is,  "  Hallowed  be  thy 

name,"]  we  pray,  that  God  would  enable  us  and  others 

to  glorify  him  in  all  that  whereby  he  maketh  himself 

Gg2 


354  OF  THE  FIRST  PETITION  IN  THE  LORD'S  PRAYER. 

known  ;  and  that  he  would  dispose  all  things  to  his  own 
glory. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  first  petition  in  the  Lord's  Prayer  is,  "  Hallowed 
be  thy  name." — Matt.  vi.  9. 

2.  That  of  ourselves  we  are  unable  to  glorify  God.  2  Cor.  lii. 
5. — "  Not  that  we  are  sufficient  of  ourselves  to  think  any  thing 
as  of  ourselves ;  but  our  sufficiency  is  of  God.1' 

3  That  we  should  pray  that  God  would  enable  us  to  glorify 
him.  Ps.  li.  15. — "  O  Lord,  open  thou  my  lips ;  and  my  mouth 
shall  show  forth  thy  praise." 

4.  That  we  should  pray  that  God  would  enable  others  to 
glorify  him.  Ps.  lxvii.  3. — "  Let  the  people  praise  thee,  O  God ; 
let  all  the  people  praise  thee." 

5.  That  we  should  pray  that  God  would  dispose  all  things  to 
his  own  glory.     John  xii.  28.—"  Father,  glorify  thy  name. 

EXPLANATION. 

Obs.  355. — By  the  first  petition  in  the  Lord's  Prayer*  "Hal- 
lowed he  thy  name"  we  are  taught  to  pray,  that  God  would 
enable  us  and  others  to  glorify  him  in  all  things  by  which  he 
maketh  himself  known. 

"We  may  here  observe,  that  this  petition  is  with  the  utmost 
propriety  placed  first,  because  the  name  of  God,  and  the  honour 
and  glory  which  belong  to  it,  are  most  precious  in  his  sight,  and 
ought  to  be  so  in  ours.  If  it  is  not  our  design  above  all  things  to 
hallow  the  name  of  God,  we  cannot  use  this  prayer  aright ;  nor 
can  we,  with  any  propriety,  present  unto  God  the  other  petitions. 

By  the  name  of  God  we  are  here  to  understand,  every  thing 
by  which  he  hath  made  himself  known  to  his  creatures;  such  as 
his  names,  titles,  attributes,  ordinances,  word,  and  works  ;  and 
more  particularly,  by  name  we  are  here  to  understand  God  him- 
self; for  we  sometimes  find  that  persons  are  expressed  by  names. 
— Rev.  iii.  4.  And  the  reason  why  name  is  here  put  for  God 
himself,  may  arise  from  the  impossibility  of  finding  a  word  which 
includes  all  that  he  is. 

By  hallowing  the  name  of  God  we  are  to  understand  the  glori- 
fying or  sanctifying  of  it.  Lev.  x.  3. — "  I  will  be  sanctified  in 
them  that  come  nigh  me,  and  before  all  the  people  I  will  he  glori- 
fied." Hence,  to  hallow  or  sanctify,  and  to  glorify*  are  expres- 
sions of  similar  import.  When  we  pray,  then,  that  the  name  of 
God  may  be  hallowed,  it  is  not  to  be  understood,  that  it  can 
be  made  holy*  for  it  is  infinitely  holy;  but  the  meaning  of  the 
petition  is,  that  the  holiness  of  his  name  may  be  manifested 
or  declared  to  be  what  it  really  is — infinitely  holy ;  that  he  would 
demonstrate  this  more  and  more  to  the  world,  that  he  may  ap- 


OF  THE  FIRST  PETITION  IN  THE  LORD'S  PRAYER.  355 

pear  to  be  a  God  infinitely  glorious,  so  as  to  excite  the  admiration 
and  esteem  which  are  most  justly  due  to  him. 

This  petition  imports,  that  the  name  of  God  is  hallowed  by 
himself,  and  that  it  must  be  hallowed  by  the  creatures  which  he 
hath  made. 

1.  The  name  of  God  is  hallowed  by  himself  in  the  works  of 
creation  and  providence,  but  especially  in  the  work  of  redemp- 
tion. God  glorified  himself  in  his  manner  of  dealing  with  our 
first  parents,  before  he  gave  any  intimation  of  his  mercy  and  grace 
in  the  promise  of  Jesus  Christ ;  in  the  promise  of  a  Saviour,  in 
whom  all  the  families  of  the  earth  were  to  be  blessed ;  in  select- 
ing Abraham  and  his  seed  as  his  peculiar  people  ;  in  causing  the 
Saviour,  according  to  the  flesh,  to  descend  from  him  ;  in  the  pro- 
mises of  vhe  Messiah,  which  he  made  from  time  to  time;  in  the 
actual  appearance  of  Jesus  Christ  in  this  world  in  the  fulness  of 
time,  as  the  fulfilment  of  prophecies  and  predictions  from  the 
beginning;  in  carrying  him  through  the  arduous  undertaking  of 
man's  redemption  on  earth,  and  in  his  resurrection  and  exalta- 
tion ;  in  sending  the  Spirit  to  carry  on  Christ's  work  on  earth 
until  his  second  coming  ;  and  in  the  means  which  he  adopted  for 
the  propagation  of  the  gospel  throughout  the  world.  And  he 
glorifies  himself  still,  by  preserving  it  in  the  world,  notwithstand- 
ing all  opposition ;  and  by  what  Jesus  Christ  is  now  doing  in 
behalf  of  his  people.  In  a  word,  God  glorifies  himself  in  every 
part  of  the  work  of  redemption ;  in  every  step  of  the  salvation  of 
every  sinner;  in  the  manner  of  his  conversion,  illumination,  jus- 
tification, sanctification,  increase  of  grace,  and  perseverance 
therein  to  the  end,  and  final  glorification;  having  redeemed  him 
by  the  blood  of  the  Lamb  slain  from  the  foundation  of  the  world. 

2.  The  name  of  God  must  be  hallowed  by  his  creatures.  And 
this  may  be  done  in  various  ways :— (1.)  We  glorify  the  name 
of  God  in  his  names,  titles,  and  attrilutts,  when  we  think  and 
speak  of  them  with  becoming  reverence  ;  when  we  acknowledge 
them  to  be  inconceivably  glorious;  and  when  we  set  them  before 
us,  and  study  to  exercise  faith  upon  them,  as  all  our  own.  (2.) 
We  glorify  the  name  of  God  in  his  ordinances,  when  we  care- 
fully wait  upon  God  in  them;  when  we  desire  communion  with 
him  in  them;  and  when  we  improve  them  for  our  spiritual 
nourishment  and  growth  in  grace.  (3.)  We  glorify  the  name  of 
God  in  his  Word,  when  we  believe  the  Scriptures  to  be  the  re- 
cord of  God — the  only  revelation  of  his  mind  and  will  to  man- 
kind, in  which  the  way  of  salvation  is  made  known  ;  and  when 
we  make  it  the  rule  of  our  faith  and  obedience.  (4.)  We  glorify 
the  name  of  God  in  the  work  of  creation,  when  we  consider  the 
things  which  are  made  as  the  work  of  an  infinitely  wise  and 


356        OF  THE  FIRST  PETITION  IN  THE  LORD'S  PRAYER. 

we  have  such  a  sense  of  his  mercies  as  excites  our  gratitude  and 
love;  when  we  tremble  at  his  judgments;  and  when  we  justify 
him  in  all  his  ways  towards  us. — Gen.  xxxii.  10  ;  Ps.  cxix. 
120.  (6.)  "We  glorify  the  name  of  God  in  the  wondrous  plan  of 
redemption,  when  we  receive  and  rest  upon  Christ  alone  for  sal- 
vation, as  he  is  offered  to  us  in  the  gospel ;  when  we  renounce  all 
our  own  righteousness;  and  when  we  are  careful  to  maintain 
good  works,  that  we  may  adorn  the  doctrine  of  God  our  Saviour 
in  all  things. 

We  pray  that  others  may  be  enabled  to  glorify  God,  when  we 
pray  that  the  honour  of  his  name  may  be  maintained  by  them ; 
that  all  nations  may  be  turned  from  lying  vanities  to  the  service 
of  the  living  God  ;  that  the  earth  may  be  full  of  the  knowledge 
of  the  Lord  as  the  waters  cover  the  sea ;  and  that  God  would 
send  the  gospel  to  those  who  have  never  yet  heard  the  glad  tidings 
of  salvation  through  Jesus  Christ,  and  that  he  would  make  it 
more  successful  where  it  is  already. 

The  reason  why  we  pray  that  ourselves  and  others  may  be 
enabled  to  glorify  or  hallow  the  name  of  God,  is,  because  there 
is  naturally  in  all  an  utter  inability  and  a  total  want  of  disposi- 
tion ;  so  that  we  must  be  enabled  and  disposed  to  give  to  God 
the  glory  which  is  due  unto  his"  name. 

Obs.  356. — By  the  first  petition  in  the  Lord's  Prayer,  "Hal- 
lowed be  thy  name"  we  are  taught  to  pray,  that  God  would  dis- 
pose all  things  to  his  own  glory. 

The  true  meaning  of  this  petition  is  not  kept  in  view,  unless 
we  pray  that  God,  to  whom  nothing  is  impossible,  would  display 
his  glorious  power  in  the  removal  of  every  thing  by  which  his 
name  is  dishonoured,  or  which  prevents  his  name  from  being 
sanctified  as  it  ought  to  be;  and  that  he  would  dispose  of  all 
things  to  his  own  glory. 

God  glorifies  his  name,  in  the  disposals  of  his  providence  to- 
wards the  righteous  and  the  wicked,  in  the  following  manner- 

1.  With  respect  to  the  righteous  ;  God  brings  glory  to  himself 
from  their  falls  and  backslidings,  when  he  overrules  them  in  such 
a  manner  as  thereby  to  make  them  more  humble,  and  watchful, 
and  circumspect  for  the  future;  as  was  the  case  with  David  and 
with  the  Apostle  Peter.  In  this  and  various  other  ways,  the 
Lord  overrules  the  events  in  the  lives  of  the  saints  for  his  own 
glory  ;  while,  at  the  same  time,  they  all  work  together  for  good 
to  them  that  love  his  blessed  name. 

2.  With  respect  to  the  wicked;  God  disposes  all  things  to  his 
own  glory,  when  he  restrains  his  enemies  and  the  enemies  of  his 
saints;  when  he  vindicates  his  saints  from  the  reproaches  of  the 
wicked,  and  enables  them  to  endure  these  reproaches  for  his  sake, 
by  communicating  to  them  gracs  suited  to  their  need;  and  when 


OF  THE  SECOND  PETITION  IN  THE  LORD'S  PRAYER.  357 

he  delivers  his  Church  from  oppression  and  from  persecution 
unto  death. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  the  glory  of  God  ought 
to  be  our  habitual  study.  2.  That  the  Divine  attributes  are  the 
comfort  of  the  saints.  3.  The  necessity  of  glorifying  God  in  his 
names,  titles,  attributes,  ordinances,  Word,  and  works.  4.  The 
happiness  of  those  who  make  the  hallowing  of  the  name  of  God 
their  chief  end.  5.  The  misery  of  all  those  who  know  not  the 
name  of  God,  and,  consequently,  who  do  not  glorify  or  hallow  it. 

Of  the  Second  Petition  in  the  Lord's  Prayer. 
<g.  102 — SSatjat  do  toe  prap  for  irt  tije  SeconO  petition? 

In  the  second  petition,  [which  is,  "Thy  kingdom 
come," J  we  pray,  that  Satan's  kingdom  may  be  destroy- 
ed ;  and  that  the  kingdom  of  grace  may  be  advanced, 
ourselves  and  others  brought  into  it,  and  kept  in  it ;  and 
that  the  kingdom  of  glory  may  be  hastened. 

ANALYSIS  AND  PROOFS. 

"We  are  here  taught, — 

1.  That  the  second  petition  in  the  Lord's  Prayer  is,  "Thy 
kingdom  come." — Matt.  vi.  10. 

2.  That  Satan  has  a  kingdom  in  this  world.  John  xiv.  30. — 
"  The  prince  of  this  world  cometh,  and  hath  nothing  in  me." 

3.  That  we  should  pray  for  the  destruction  of  Satan's  kingdom. 
Ps.  lxviii.  1. — "Let  God  arise;  let  his  enemies  be  scattered:  let 
them  also  that  hate  him  flee  before  him." 

4.  That  God  in  Christ  hath  established  a  kingdom  of  grace  in 
the  world.  Luke  i.  33. — M  He  shall  reign  over  the  house  of 
Jacob  for  ever;  and  of  his  kingdom  then?  shall  be  no  end." 

5.  That  we  should  pray  for  the  advancement  of  the  kingdom 
of  grace.  Isa.  lxii.  7. — ■  Give  him  no  rest  till  he  establish,  and 
till  he  make  Jerusalem  a  praise  in  the  earth." 

6.  That  we  should  pray  that  we  ourselves  may  be  brought  into 
Christ's  kingdom  of  grace.  Luke  xxiii.  42. — M  Lord,  remember 
me  when  thou  comest  into  thy  kingdom." 

7.  That  we  should  pray  that  others  may  be  brought  into  the 
kingdom  of  grace.  Rom.  x.  1. — "  Brethren,  my  heart's  desire 
and  prayer  to  God  for  Israel  is,  that  they  may  be  saved." 

8.  That  we  should  pray  that  God  would  keep  us  in  his  king- 
dom of  grace.  Ps.  cxix.  117.—""  Hold  thou  me  up,  and  I  shall 
be  safe  ;  and  I  will  have  respect  to  thy  statutes  continually." 

9.  That  we  should  pray  that  God  would  keep  others  in  his 
kingdom  of  grace.  1  Thess.  v.  23. — "  I  pray  God  that  your 
whole  spirit,  and  soul,  and  body,  be  preserved  blameless,  unto 
the  coming  of  our  Lord  Jesus  Christ." 


358         OF  THE  SECOND  PETITION  IN  THE  LORD'S  PRAYER. 

10.  That  there  is  approaching  for  the  people  of  God  a  kingdom 
of  glory.  Rev.  xxii.  5. — "  There  shall  be  no  night  there,  and 
they  need  no  candle,  neither  light  of  the  sun;  for  the  Lord  God 
giveth  them  light;  and  they  shall  reign  for  ever  and  ever."' 

11.  That  we  should  pray  that  the  kingdom  of  glory  may  be 
hastened.  Rev.  xxii.  20. — "  He  who  testifieth  these  .things 
saith,  Surely  I  come  quickly.  Amen.  Even  so,  come,  Lord 
Jesus." 

EXPLANATION. 

Obs.  357. — By  the  second  petition  in  the  Lord's  Prayer, 
"  Thy  kingdom  come''  ive  are  taught  to  pray,  that  God  would 
more  and  more  demonstrate  his  absolute  power  and  dominion 
over  all  things. 

We  may  here  observe  that  the  kingdom  of  God  may  be  con- 
sidered as  twofold  : — 

1.  His  essential  or  general  kingdom;  by  which  we  are  to  un- 
derstand that  universal  and  absolute  power  and  sovereignty 
which  he  exercises  in  heaven,  on  earth,  and  in  hell,  for  the  pur- 
poses of  his  glory. — Ps.  ciii.  19.  This  kingdom  embraces  every 
thing  which  he  hath  made  and  every  thing  which  he  preserves, 
from  the  most  glorious  luminary  in  the  heavens  to  the  minutest 
particle  that  dances  in  the  sunbeam,  and  from  the  meanest  rep- 
tile upon  earth  to  the  highest  archangel  that  stands  in  the  pre- 
sence of  God. 

2.  His  special  kingdom;  by  which  we  are  in  general  to  under- 
stand that  government  and  care  which  he  exercises  in  and  over 
his  Church  and  people,  as  a  society  distinct  and  separated  from 
the  world. — Ps.  lix.  13.  This  special  kingdom  may  be  viewed 
as  twofold:  the  kingdom  of  grace,  and  the  kingdom  of  glory. 
And  it  is  this  special  kingdom  that  is  chiefly  intended  m  the 
second  petition  in  the  Lord's  Prayer. 

There  is  only  one  respect  in  which  it  is  warrantable  to  pray 
"for  the  coming  of  God's  essential  or  general  kingdom,— namely, 
that  God  would  more  and  more  demonstrate  his  absolute  power 
and  sovereignty  over  all  things ;  and  that  it  may  be  acknow- 
ledged fyy  the  children  of  men  that  Jehovah,  the  Most  High, 
ruleth  over  all  the  earth. — Ps.  lxxxiii.  18;  Dan.  iv.  17.  This  is 
the  only  meaning  in  which  we  can  understand  it ;  for  we  cannot 
warrantably  pray,  that  God  would  exercise  his  universal  domi- 
nion, which  he  cannot  but  do,  being  the  creator  and  preserver  of 
all  things.  We  cannot  pray  that  God  would  be  an  infinite  sove- 
reign, which  he  cannot  but  be.  Nor  can  we  pray  that  he  would 
act  agreeably  to  his  nature,  which  he  cannot  but  do. 

Obs.  358. — By  the  second  petition  in  the  Lord's  Prayer, 
"  Thy  kingdom  come,"  we  are  taught  to  pray,  that  the  kingaom 
of  Satan  may  be  destroyed. 


OF  THE  SECOND  PETITION  IN  THE  LORD'S  PRAYER.         359 

The  kingdom  of  Satan  is  the  grand  impediment  in  the  way  of 
the  coming  of  Christ's  kingdom.  In  order,  then,  to  the  advance- 
ment of  the  kingdom  of  grace,  it  is  absolutely  necessary  that  we 
should  pray  for  the  destruction  of  Satan's  kingdom.  And  we  do 
this  when  we  pray  that  God  would  root  out  all  idolatry,  super- 
stition, error,  delusion,  will-worship,  ignorance,  profaneness,  and 
every  other  abomination  from  the  earth ;  that  Christ  would  bruise 
the  serpent's  head;  that  he  would  deliver  the  souls  of  men  from 
his  slavery;  and  that  unbelievers  may  be  brought  to  the  acknow- 
ledgment of  the  truth  as  it  is  in  Jesus,  or  to  the  obedience  of  the 
gospel. 

In  order  to  the  destruction  of  Satan's  kingdom,  it  is  necessary 
to  pray  particularly  for  the  following  things: — We  must  pray  for 
the  destruction  of  Antichrist  and  Mahomet,  the  two  great  ene- 
mies of  the  kingdom  of  Christ.  We  must  pray  that  the  man  of 
sin  may  be  consumed  with  the  breath  of  the  Lord,  and  destroyed 
with  the  brightness  of  his  coming;  and  that  the  false  prophet 
may  be  destroyed  to  arise  no  more.  We  must  also  pray  that  the 
Jews  may  be  converted  and  gathered  to  Shiloh,  who  is  come,  and 
whose  is  the  kingdom  and  the  glory;  that  their  eyes  may  be 
opened  when  they  read  Moses  and  the  Prophets ;  and  that  the 
veil  which  is  upon  their  hearts  may  be  taken  away,  that  they  may 
see  and  understand  how  much  the  gospel  or  Christian  dispensa- 
tion excelleth  the  Mosaic  one  in  glory.  And  we  must  also  pray 
that  the  divisions  and  differences  among  the  professed  friends  of 
the  kingdom  of  Christ  may  come  to  an  end;  for,  while  these 
things  continue,  it  is  impossible  that  his  kingdom  can  come,  even 
where  his  name  is  named. 

Obs.  359. — By  the  second  petition  in  tlie  jLWd?4  Prayer, 
"  Thy  kingdom  come"  we  are  taugfd  to  pray,  that  the  kingdom 
of  grace  may  be  advanced,  by  ourselves  and  others  being  hrougld 
into  it. 

The  kingdom  of  grace,  in  its  most  extensive  meaning,  is  a 
kingdom  which  comprehends  all  those  to  whom  the  gospel  is 
preached,  or  who  are  members  of  the  visible  Church.  And  al- 
though all  such  are  not  m  Christ, — although  tares  are  mingled 
with  the  wheat, — although  godly  and  ungodly  worship  together; 
yet  all  such  are  a  people  favoured  by  the  Lord,  in  comparison 
with  all  those  who  have  not  the  privilege  of  a  preached  gospel 
conferred  upon  them ;  and  they  ail  profess  subjection  to  Christ 
as  their  king, — Ps.  ii.  6;  Eph.  i.  2'2,  23.  And  although  some 
have  pretended  supremacy  over  this  kingdom,  or  over  the  visible 
Church,  it  is  but  a  vile  usurpation ;  for  none,  however  great  or  holy 
have  a  right  to  claim,  as  their  prerogative,  what  belongs  to  Him 
whom  God  hath  exalted  with  his  own  right  hand.  But,  strictly 
speaking,  the  kingdom  of  grace  is  not  so  extensive ;  for,  none 
are  true  subjects  of  this  kingdom  but  believers  in  Christ, — they 


360        OF  THE  SECOND  PETITION  IN  THE  LORD'S  PRAYER. 

■who  have  been  made  alive  to  God,  and  who  have  in  very  deed 
been  brought  from  the  kingdom  of  Satan  into  the  kingdom  of 
God's  dear  Son;  they  who  are  the  subjects  of  grace,  wno  have 
the  kingdom  of  God  within  them,  and  in  whom  grace  reigns- 
from  first  to  last  unto  eternal  life. 

"VVe  must  pray  that  this  kingdom  of  grace  may  be  advanced 
more  and  more  among  men ;  that  the  earth  may  be  full  of  the 
knowledge  of  the  Lord,  as  the  waters  cover  the  sea;  that  many 
of  Adam's  guilty  race  may  be  converted  by  means  of  his  insti- 
tuted ordinances;  that  Christ  may  be  rewarded  by  the  justifica- 
tion of  many  plucked  as  brands  from  the  burning;  that  the 
Father  would  more  and  more  honour  the  Son,  by  the  Spirit 
giving  efficacy  to  the  word  of  his  grace;  and  that  the  promises 
respecting  the  gathering  of  the  people  to  Shiloh  may  be  accom- 
plished, in  order  that  the  Redeemer  may  K  see  of  the  travail  of 
his  soul  and  be  satisfied." 

The  kingdom  of  grace  may  be  said  to  be  advanced,  when 
ourselves  and  others  are  brought  into  it,  by  the  power  of  the 
Holy  Spirit  accompanying  the  means  of  salvation;  and  kept  in  it 
by  continued  emanations  of  grace  out  of  the  fulness  of  Christ,  by 
which  the  principle  of  grace  implanted  in  the  heart  is  quickened, 
and  strengthened,  and  preserved. — Ps.  ex.  2,  3;  Hos.  xiv.  5.  It 
is  among  the  important  works  of  God,  to  preserve  his  people  in 
the  faith,  as  well  as  to  work  it  in  them;  to  keep  them  from 
death,  as  well  as  to  implant  life ;  to  keep  them  from  falling,  as 
well  as  to  raise  them  up;  and  to  preserve  them  by  his  power 
through  faith  unto  salvation,  as  well  as  to  bring  them  into  a 
state  of  salvation  by  a  Redeemer. 

Obs.  360. — By  the  second  petition  in  the  Lord's  Prayer, 
"  Thy  kingdom  come,''''  ice  are  taught  to  pray,  that  the  kingdom 
of  glory  may  be  hastened. 

The  kingdom  of  glory  is  that  state  of  inconceivable  happiness 
and  bliss  into  which  the  saints  are  admitted  at  death;  or  rather, 
into  which  they  shall  be  admitted  at  the  resurrection,  when  both 
soul  and  body  shall  be  for  ever  with  the  Lord.  And  it  may  be 
here  remarked,  that  the  kingdom  of  grace  and  the  kingdom  of 
glory  are  not  so  much  two  distinct  kipgdoms  as  different  states 
of  the  same  kingdom;  the  one  existing  in  order  to  the  other. 
The  genuine  subjects  of  the  kingdom  of  grace  are  subjects  also 
of  the  kingdom  of  glory;  but  while  they  remain  in  this  world, 
they  are  not  fully  prepared  for  glory,  although  they  are  daily 

f rowing  in  meetness  for  it,  through  the  various  operations  of  the 
loly  Spirit. 
We  must  pray  that  this  kingdom  of  glory  may  be  hastened; 
which  implies, — 1.  That  this  kingdom  is  not  yet  come.     Christ 
is  not  yet  beheld  with  the  crown  which  he  shall  wear;  but  the 
time  is  approaching  when  his  glory  shall  break  through  every 


OP  THE  THIRD  PETITION  IN  THE  LORD'S  PRAYER.  361 

opposing  obstacle,  and  when  it  shall  appear  to  be  the  glory  of  the 
Father — glory,  like  himself,  inconceivable  and  incomprehensible. 

2.  That  it  shall  come.  As  certainly  as  Christ  is  now  glorified, 
so  certainly  shall  he  come  again  the  second  time  to  be  glorified 
in  his  saints,  and  to  be  admired  in  all  them  that  believe.  The 
evidence  is  too  strong  to  admit  of  a  doubt.  The  Father  hath 
said  it;  the  Son  hath  fought  for  the  kingdom;  and  the  work 
of  the  Holy  Spirit  upon  the  soul  of  every  subject  of  this  king- 
dom, proves  that  it  shall  come.  3.  The  fervent  desires  of  the 
saints  that  the  kingdom  of  glory  may  come.  In  it  they  them- 
selves are  exceedingly  interested;  but  it  is  not  merely  or  chiefly 
on  this  account  that  they  fervently  desire  it,  but  on  account  of 
him,  whose  is  the  kingdom  and  the  glory. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  the  gospel  is  a  great 
privilege.     2.  That  all  who  are  favoured  with  it  are  not  in  Christ. 

3.  The  necessity  of  submitting  to  the  sceptre  of  Christ.  4.  The 
happiness  of  those  who  are  subjects  of  the  kingdom  of  grace.  5. 
The  misery  of  those  who  are  not  the  subjects  of  Christ's  kingdom. 
6.  That  the  gospel  has  many  enemies ;  but  that  all  shall  be  taken 
out  of  the  way.  7.  That  Christ  has  always  a  kingdom  on  earth 
— a  seed  to  serve  him.  8.  The  necessity  of  prayer  for  the  com- 
ing of  Christ's  kingdom. 

Of  the  Third  Petition  in  the  Lord's  Prayer. 
9.  103.— astfjat  oo  toe  prap  for  m  tfje  £f)trtr  ^etttton? 

In  the  third  petition,  [which  is,  "  Thy  will  be  done 
in  earth,  as  it  is  in  heaven,"]  we  pray,  that  God,  by  his 
grace,  would  make  ns  able  and  willing  to  know,  obey, 
and  submit  to  his  will  in  all  things,  as  the  angels  do  in 
heaven. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  third  petition  in  the  Lord's  Prayer  is;  "  Thy  will 
be  done  on  earth  as  it  is  in  heaven." — Matt.  vi.  10. 

2.  That  of  ourselves  we  are  unable  to  know  or  to  obey  the  will 
of  God.  1  Cor.  ii.  14. — "  The  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God;  for  they  are  foolishness  unto  him;  neither 
can  he  know  them,  because  they  are  spiritually  discerned." 

3.  That  God  alone  can  make  us  able  and  willing  to  obey  and 
submit  to  his  will.  Phil.  ii.  13. — "It  is  God  who  worketh  in 
you,  both  to  will  and  to  do  of  his  good  pleasure." 

4.  That  we  should  pray  that  the  will  of  God  may  be  known 
and  obeyed  over  all  the  earth.  Ps.  lxvii.  2. — "  That  thy  way 
may  be  known  upon  earth,  and  thy  saving  health  among  all 
nations." 

Hh 


362         OF  THE  THIRD  PETITION  IN  THE  LORD'S  PRAYER. 

5.  That  we  should  pray  that  God  would  make  us  able  and 
willing  to  know  his  will.  Eph.  i.  18.  —  "The  eyes  of  your 
understanding  being  enlightened ;  that  ye  may  know  what  is  the 
hope  of  his  calling,  and  what  the  riches  of  the  glory  of  his  in- 
heritance in  the  saints." 

6.  That  we  should  pray  that  God  would  make  us  able  and 
willing  to  obey  his  will.  Ps.  cxix.  35. — "  Make  me  to  go  in  the 
path  of  thy  commandments;  for  therein  do  I  delight." 

7.  That  we  should  pray  that  God  would  make  us  able  and 
willing  to  submit  to  his  will.  Acts  xxi.  14. — "  The  will  of  the 
Lord  be  done." 

8.  That  we  sliould  obey  the  will  of  God  in  all  things.  Ps. 
cxix.  5,  6.-*— "  O  that  my  ways  were  directed  to  keep  thy  statutes  ! 
Then  shall  I  not  be  ashamed,  when  I  have  respect  unto  all  thy 
commandments." 

9.  That  we  should  submit  to  the  will  of  God  in  all  things. 
1  Sam.  iii.  18. — **  It  is  the  Lord;  let  him  do  what  seemeth  him 
good." 

10.  That  we  should  obey  and  submit  to  the  will  of  God  as 
the  angels  do  in  heaven.  Ps.  ciii.  20. — "  Bless  the  Lord,  ye 
his  angels,  that  excel  in  strength,  that  do  his  commandments, 
hearkening  to  the  voice  of  his  word." 

EXPLANATION. 

Obs.  361. — By  the  third  petition  in  the  Lord's  Prayer,  "  Thy 
will  be  done  on  earth  as  it  is  in  heaven"  we  are  taught  to 
pray,  that  God,  by  his  grace,  would  make  us  able  and  willing 
to  lenow  and  obey  his  revealed  will  in  all  things. 

The  revealed  or  preceptive  will  of  God  is  that  which  is  con- 
tained in  the  Scriptures  of  the  Old  and  New  Testaments ;  and  it 
is  comprehended  in  believing  and  obeying,  or  in  faith  and  holi- 
ness; which  is  both  the  sum  of  his  will,  and  the  order  in  which 
it  must  be  done. — John  vi.  29;  1  Thess.  iv.  3;  Heb.  xi.  6,  and 
xii.  14  ;  1  John  iii.  23.  We  may  here  observe,  that  it  is  chiefly 
the  revealed  will  of  God  that  we  should  pray  may  be  done  on 
earth ;  for  the  Lord  himself  will  accomplish  his  secret  will,  or 
the  things  which  he  hath  purposed. 

With  respect  to  the  revealed  will  of  God,  we  must  pray,  "  That 
God,  by  his  grace,  would  make  us  able  and  icilling  to  know  and 
to  obey  it"  And  this  we  do,  when  we  pray,  that  by  his  Spirit 
he  would  remove  our  natural  blindness,  and  open  our  under- 
standing, that  we  may  understand  the  Scriptures;  that  he  would 
incline  us  to  keep  up  the  practice  of  every  commanded  duty,  in 
the  strength  of  that  grace  which  is  secured  in  the  promise,  "  I 
will  cause  you  to  walk  in  my  statutes,  and  ye  shall  keep  my 
judgments  and  do  them," — Ezek.  xxxvi.  27;  that  obedience  to 
the  whole  will  of  God  may  be  as  extensive  as  the  revelation  of 
this  will;  that  it  may  be  done  where  it  is  not  done;  and  that  the 


OF  THE  THIRD  PETITION  IN  THE  LORD  S  PRAYER.  ShJS 

only  boundaries  may  be  tbe  ends  of  the  earth.  And  this  implies 
the  following  things : — 1.  That  the  will  of  God  is  not  done  on 
earth  as  it  is  done  in  heaven.  2.  An  acknowledgment  of  weak- 
ness, blindness,  indisposedness,  nnd  perverseness  of  heart;  all 
which  unite  to  prevent  the  will  of  God  from  being  done.  —  Eph. 
i.  17,  18,  and  iii.  16;    Matt.  xxvi.  40,  41;  Jer.  xxxi.  18,  &c. 

3.  An  expression  of  grief  of  heart,  that  the  will  of  God  is  not 
done  on  earth,  either  by  ourselves  or  by  others. — Ps.  cxix.  13b". 

4.  An  ardent  desire,  that  God  would  remove  out  of  the  way 
every  obstacle  to  the  doing  of  his  will  on  earth  as  it  is  done  in 
heaven. 

We  must  pray  that  God  would  make  us  able  and  willing  to 
know  and  obey  his  will,  because  we  are  naturally  unable  and  un- 
willing to  know  and  obey  his  revealed  will. — 1  Cor.  ii.  14.  All 
are  prone  to  rebel  against  his  will,  although  it  is  holy,  and  just, 
and  good.  And  hence  we  must  pray,  that  God  would  make  us 
able  and  willing  by  his  grace;  for  it  is  wholly  of  his  free  love 
and  sovereign  good  pleasure  that  he  worketh  in  us,  both  to  will 
and  to  do.  In  vain  does  man  think  that  he  can  know  the  will 
of  God  without  the  teaching  of  the  Spirit,  or  that  he  can  do  it 
without  that  power  which  is  promised  from  above. 

Obs.  362. — By  the  third  petition  in  the  Lord**  Prayer,  "  Thy 
will  be  done  on  earth  as  it  is  in  heaven,"  we  are  taught  to  fray, 
that  God,  by  his  grace,  woidd  make  us  able  and  willing  to  sub' 
mit  to  his  'providential  will  in  all  things. 

The^)rovidential  or  secret  will  of  God,  is  the  rule  of  his  own 
procedure;  and  it  is  exercised  over  all  men  and  all  things,  from 
the  least  to  the  greatest,  in  every  possible  circumstance  in  which 
they  may  be  placed. — Matt.  vi.  25-34. 

With  respect  to  this  providential  or  secret  will  of  God,  or,  as 
it  is  sometimes  called,  his  will  of  purpose,  we  must  pray,  "  That 
God  would,  by  his  grace,  make  us  able  and  willing  to  subm.it  to 
it."  And  this  implies  a  full,  and  unqualified,  and  unreserved 
submission  to  the  Divine  procedure  in  all  afflicting  dispensations 
which  may  befal  us  in  this  world,  seeing  they  all  come  from 
God,  and  are  all  ordered  for  our  good;  and  likewise  an  improve- 
ment of  merciful  providences  according  to  his  Word. 

We  must  pray  that  God  would  make  us  able  and  willing,  by 
his  grace,  to  submit  to,  and  acquiesce  in,  his  secret  will  when 
made  known  us,  because  we  are  naturally  unable  and  unwilling 
to  do  so,  and  prone  to  quarrel  with  his  providences  towards  us, 
although  all  j*ust  and  good,  and  designed  for  our  spiritual  and 
eternal  welfare. 

Obs.  363. — By  the  third  petition  in  the  Lord^s  Prayer,  "  Thy 
will  be  done  on  earth  as  it  is  in  heaven,"  we  are  taught  to  pray^ 
that  God  would  make  us  able  and  willing  to  know,  obey,  and 
submit  to  his  will  in  all  thinqs*  as  the  angels  do  in  heaven. 


364        OF  THE  FOURTH  PETITION  IN  THE  LORD'S  PRAYER. 

'  k 

We  must  pray  that  the  will  of  God  may  be  done  on  earth  as  it 
is  done  in  heaven.  This  expression  may  be  viewed  either  with 
reference  to  the  visible  heavens  and  the  works  of  God  which  we 
behold,  or  with  reference  to  those  exalted  spirits  called  angels, 
who  constantly  fulfil  all  his  pleasure. 

1.  With  reference  to  the  heavenly  bodies.  As  man  is  fre- 
quently sent  to  the  beasts  of  the  field,  to  the  fishes  of  the  sea. 
and  to  the  fowls  of  the  air  for  instruction,  and  also  to  many  of 
the  works  of  God  in  nature,  that  he  may  see  how  obedient  all 
things  are  to  him  who  gave  them  existence;  so  we  may  here 
view  him  as  sent  for  the  same  end  to  the  sun,  the  moon,  and  the 
stars,  and  to  all  the  host  of  heaven,  which  have  kept  an  invariable 
motion  for  almost  six  thousand  years,  serving  the  Lord  and 
bringing  glory  to  his  wonderful  name ;  and  among  which,  from 
the  greatest  to  the  least,  and  from  the  nearest  to  the  most  distant, 
nothing  takes  place  but  what  is  appointed  by  Him  who  made 
them.     A  valuable  example  set  before  us  all !     But, 

2.  With  reference  to  the  angels  in  heaven ;  in  which  light  the 
explanation  given  above  principally  views  the  text.  If,  then, 
we  ourselves  would  do  the  will  of  God,  and  wish  others  to  do  it,. 
we  must  pray  that  we  and  they  may  be  enabled  to  imitate  the. 
holy  angels,  who  perform  the  will  of  the  Most  High  with 
humility, — Isa.  vi.  2 ;  Mic.  vi.  8  ;  with  cheerfulness, — Ps.  ciii.  20, 
and  c.  2;  with  faithfulness, — Isa.  xxxviii.  3;  with  diligence  and 
zeal,  —  Ps.  cxix.  4,  5,  and  xix.  5;  Rom.  xii.  11:  universally, 
—  Ps.  ciii.  21,  and  cxix.  6;  most  readily,  —  Isa.  vi.  2;  Ps. 
cxix.  60;  constantly, — Ps.  cxix.  112;  and  with  sincerity^*— -Ps. 
cxix.  80. 

INFERENCES. 

From  this  subject  we  learn. — 1.  That  it  is  the  duty  of  all  to 
study  the  revealed  will  of  God,  and  to  submit  to  his  providential 
will.  2.  The  danger  of  disobedience.  3.  The  necessity  of  the 
grace  of  God  to  enable  us  to  understand  and  to  do  his  revealed 
will,  and  to  submit  to  his  providential  will.  4.  That  it  is  the 
duty  of  all  to  send  the  revealed  will  of  God  to  all  those  who  have 
not  yet  received  it;  seeing  it  is  inconsistent  to  pray  that  his  will 
may  be  done,  without  endeavouring,  at  the  same  time,  to  make 
it  known  to  those  who  are  ignorant  of  it. 

Of  the  Fourth  Petition  in  the  Lord's  Prayer. 
Q.  104. — 2i2ai)at  bo  to*  prap  for  m  tf)e  JFoiu'tf)  $*tttfon  ? 

In  the  fourth  petition,  [which  is,  "  Give  us  this  day 
our  daily  bread,"]  we  pray,  that  of  God's  free  gift  we 
may  receive  a  competent  portion  of  the  good  things  of 
thi3  life,  and  enjoy  his  blessing  with  them. 


OP  THE  FOURTH  PETITION  IN  THE  LORD'S  PRAYER.        365 
ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  fourth  petition  in  the  Lord's  Prayer  is,  "  Give  us 
this  day  our  daily  Dread." — Matt.  vi.  11. 

2.  That  temporal  good  things  may  be  made  the  subject  of  prayer. 
Gen.  xxviii.  20. — "  If  God  will  be  with  me,  and  will  keep  me 
in  this  way  that  I  go,  and  will  give  me  bread  to  eat  and  raiment 
to  put  on—." 

3.  That  every  good  thing  which  we  enjoy  is  undeserved  by  us, 
and  is  a  free  gift  from  God.  Gen.  xxxii.  10. — '*  I  am  not  worthy 
of  the  least  of  ail  the  mercies,  and  of  all  the  truth,  which  thou 
hast  showed  unto  thy  servant.1" 

4.  That  we  are  to  seek  only  what  may  be  necessary  for  the 
present  day,  and  not  to  be  over-anxious  for  the  future.  Matt. 
vi.  34. — "  Take  no  thought  for  (or  be  not  over-anxious  about) 
the  morrow  ;  for  the  morrow  shall  take  thought  for  the  things 
of  itself.     Sufficient  unto  the  day  is  the  evil  thereof.*' 

5.  That  we  are  to  ask  for  such  a  portion  of  the  good  things  of 
life,  as  God  in  his  wisdom  sees  to  be  best  for  us.  Prov.  xxx.  8. 
— "  Give  me  neither  poverty  nor  riches  j  feed  me  with  food  con- 
venient for  me." 

6.  That  we  must  ask  God's  blessing  on  what  we  receive,  which 
alone  makes  temporal  good  things  valuable.  Prov.  x.  22. — M  The 
blessing  of  the  Lord  maketh  rich,  and  he  addeth  no  sorrow  with 
it." 

EXPLANATION. 

Obs.  364. — By  the  fourth  petition  in  the  Lord's  Prayer, 
"  Give  us  this  day  our  daily  bread"  ice  are  taught  to  pray, 
that,  of  God's  free  gift,  we  may  receive  a  competent  portion  of 
the  good  things  of  this  life. 

We  may  here  observe,  that  spiritual  mercies  are  not  at  all 
intended  by  bread  in  this  petition.  Jesus  Christ,  indeed,  calls 
himself  the  bread  of  life  which  came  down  from  heaven ;  but  for 
this  we  pray  in  the  second  petition.  If  we  consider  how  perfect 
this  prayer  is,  we  shall  see  that  the  good  things  of  this  life  must 
be  included  ;  for  it  would  be  absurd  to  imagine,  that  Christ,  who 
knows  that  his  people  require  these  things,  should  have  given 
them  no  place  in  this  directory.  And  as  it  is  but  short,  we  cannot 
suppose  that  he  would  have  spoken  of  spiritual  mercies  in  every 
petition.  We  find  that  the  other  petitions  are  full  of  them;  and 
we  may  well  believe  that  he  has  appropriated  the  fourth  solely  to 
temporal  mercies. 

By  bread,  then,  we  are  here  to  understand  all  the  necessaries 
and  conveniences  of  life.  And  bread  may  be  particularly  speci- 
fied, because  it  is  the  most  common  support  of  life ;  because  it  is 
the  most  necessary ;  because  it  is  called  the  staff  of  bread, — Isa. 
iii.  1 ;  because  by  it  both  the  rich  and  the  poor  are  maintained ; 

H  h  2 


366       OF  THE  FOURTH  PETITION  IN  THE  LORD'S  PRAYER. 

and  because  it  is  found  to  be  that  kind  of  provision  which,  of  all 
others,  is  least  loathed  by  mankind  in  general. 

This  petition, "  Give  us  this  day  our  daily  bread,"  naturally 
implies  the  following  things  : — 

1.  That  all  mankind  depend  upon  God  for  the  support  of  life, 
and  for  all  its  comforts  and  conveniences.  Were  not  this  the 
case,  there  would  be  no  propriety  whatever  in  presenting  to  God 
this  petition ;  for  we  do  not  generally  ask  any  thing  from  those 
on  whom  we  have  no  dependence,  or  who  we  think  have  nothing 
to  bestow. 

2.  That  it  is  a  lawful  request  to  pray  for  bread.  And  although 
the  bread  that  perisheth  may  appear  a  trifle,  when  compared  with 
that  which  endureth  to  everlasting  life ;  yet,  while  we  are  in  the 
body,  it  is  a  most  necessary  concern  of  ours,  to  which  we  ought 
to  give  due  attention.  Spiritual  things  claim  our  first  and  chief 
attention  ;  but  temporal  things  ought  not  to  be  neglected ;  for 
without  them  we  could  neither  glorify  God,  nor  be  of  much 
advantage  to  our  fellow-creatures.  And  hence  we  must  deem 
this  a  lawful  request. 

3.  That  it  is  a  lawful  request  to  pray  for  bread,  not  only  for 
ourselves,  but  also  for  others, — "  Give  us  bread."  And  seeing 
that  we  are  allowed  to  extend  our  request  for  others,  as  well  as 
to  request  for  ourselves,  we  should  not  in  this  respect  withhold 
more  than  is  meet — we  should  not  withhold  our  brother's  due ; 
but  we  should  prove  that  we  love  our  neighbour  as  ourselves, 
and  that  it  is  our  desire  that  others,  as  well  as  ourselves,  may  be 
happy. 

4.  That  whatever  we  enjoy  in  this  world  to  make  life  comfort- 
able and  happy,  we  should  seek  to  have  such  a  right  to  it  as  that 
it  may  be  called  ours.     "  Give  us  our  bread." 

5.  That  we  are  not  at  liberty  to  ask  riches  from  God.  "  Give 
us  our  daily  bread."  And  although  thftre  are  saints  who  are  very 
rich  in  this  world's  goods,  yet  it  is  not  in  consequence  of  their 
prayers ;  for  no  saint  can,  consistently  with  his  character,  pray  for 
riches.  But  we  may  pray  as  Agur  did,  "  Give  me  neither  poverty 
nor  riches;  feed  me  with  food  convenient  for  me." — Prov.  xxx.  8. 

6.  That  it  is  unlawful  to  indulge  anxiety  about  futurity. 
"  Give  us  this  day  our  daily  bread." — Matt.  vi.  34.  We  are  here 
taught  to  go  daily  unto  God  in  prayer  for  what  is  necessary  for 
us,  that,  by  using  the  means  which  he  hath  appointed,  we  may 
show  that  we  continually  depend  upon  him  for  what  is  needful 
for  the  body. 

7.  That  our  bread — our  daily  bread — the  comforts  and  conve- 
niences of  life,  are  all  the  gift  of  God;  and  that  to  him  we  must 
look  for  all.  "  Give  us  this  day  our  daily  bread."  And  although 
men  obtain  their  bread  by  industry  and  diligence,  yet  it  is  God 
who  "  giveth  power  to  get  wealth,"  and  who  blesseth  the  labour 
of  the  hands.     Having  forfeited  life  and  every  enjoyment  with 


OF  THE  FOURTH  PETITION  IN  THE  LORD'S  PRAYER.       367 

it  in  Adam,  whatever  we  now  enjoy  is  the  unmerited  gift  of  the 
Most  High. 

We  may  here  remark  the  difference  between  prayer  for  spiri- 
tual, and  prayer  for  temporal  good  things.  With  respect  to  spi- 
ritual good  things,  there  is  no  restriction ;  or  the  desires  of  the 
believer  may  be  as  large  as  he  will.  Let  them  be  as  extensive  as 
the  covenant,  this  is  only  what  is  promised — what  he  has  reason 
to  expect — and  what  he  shall  assuredly  receive.  But  with  respect 
to  things  of  a  temporal  nature,  we  must  restrict  our  desires,  and 
pray  only  for  such  things  as  are  for  the  honour  of  God  and  our 
own  good.  Whatever  we  ask  of  a  tempora.1  nature,  it  must  be  with 
a  desire  that  God  may  be  glorified  ;  or,  in  other  words,  temporal 

food  things  must  be  asked  for  spiritual  purposes. — Prov.  xxx. 
-9  ;  1  Sam.  i.  ;  James  iv.  3. 

Obs.  365. — By  the  fourth  petition  in  the  Lord's  Prayer,  M  Give 
us  this  day  our  daily  bread,"  we  are  taught  to  pray,  that  we  may 
enjoy  God's  blessing  along  with  the  good  things  of  life. 

In  order  that  we  may  have  the  comfortable  use  of  what  we 
enjoy,  it  is  necessary  that  we  should  pray  for  the  blessing  of  God 
along  with  it.  Without  this,  there  will  always  be  a  worm  at  the 
root, — without  this,  our  hopes  shall  never  be  realized,  whatever 
we  promise  ourselves, — and  without  this,  outward  comforts  cannot 
answer  the  end  which  they  are  designed  to  serve,  and  for  which 
they  are  used. 

We  may  here  observe  the  difference  with  respect  to  the  man- 
ner in  which  the  righteous  and  the  wicked  hold  their  outward 
enjoyments.  The  title  which  the  wicked  have  to  outward  enjoy- 
ments is  only  a  common  right,  there  being  nothing  in  it  to  show 
that  they  are  the  Lord's  ;  whereas  the  right  which  believers  have 
is  a  special  right — a  title  founded  upon  the  covenant,  or  it  is  a 
spiritual  right  which  they  have  to  daily  bread.  The  wicked  have 
their  portion  in  this  life ;  whereas  godliness  hath  the  promise, 
not  only  of  this  life,  but  also  of  that  which  is  to  come.  The 
wicked  have  nothing  but  outward  enjoyments  ;  they  want  the 
blessing  of  the  Lord  on  their  basket  and  their  store  ;  whereas  the 
righteous  have  his  blessing  along  with  what  they  enjoy ;  and  this 
makes  their  comforts  doubly  valuable. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  the  Lord  is  mindful  of 
all  in  this  life,  as  well  as  hereafter.  2.  That  we  ought  to  be 
grateful  for  present  mercies.  3.  That  the  Lord  hath  not  left 
himself  without  witness,  in  giving  us  rain  from  heaven  and  fruit- 
ful seasons,  filling  our  hearts  with  food  and  gladness.  4.  That 
we  ought  to  correspond  with  him  daily  in  private  and  in  secret. 
5.  That  the  Lord  can  make  up  to  his  own  people  the  want  of 
much  in  this  world.     6.  That  we  have  more  than  we  deserve. 


368         OF  THE  FIFTH  PETITION  IN  THE  LORD'S  PRAYER. 

7.  That  they  who  possess  much  of  this  world's  goods,  and  do  not 
what  they  can  for  the  advancement  of  God's  glory  in  the  world, 
l>y  sending  the  "  Bread  of  Life  "  to  those  who  want  it,  are  none 
of  God's  people. 

Of  the  Fifth  Petition  in  the  Lord's  Prayer. 

4g.  105 — TOjat  Do  tec  prap  for  in  tf)e  jTiftf)  "petition? 
In  the  fifth  petition,  [which  is*  "  And  forgive  us  our 
debts  as  we  forgive  our  debtors,"]  Ave  pray  that  God, 
for  Christ's  sake,  would  freely  pardon  all  our  sins ; 
which  we  are  the  rather  encouraged  to  ask,  because  by 
his  grace  we  are  enabled  from  the  heart  to  forgive  others. 

ANALYSIS  AND  PROOFS. 

"We  are  here  taught, — 

1.  That  the  fifth  petition  in  the  Lord's  Prayer  is,  ■*  And  for- 
give us  our  debts  as  we  forgive  our  debtors." — Matt.  vi.  12. 

2.  That  we  should  pray  for  the  pardon  of  sin.  Hos.  xiv.  2. — 
"  Take  away  all  iniquity,  and  receive  us  graciously."  See  also 
Ts.  li.  1. 

3.  That  pardon  of  sin  is  to  be  expected  only  through  Jesus 
Christ.  Eph.  i.  7. —  "In  whom  we  have  redemption  through 
his  blood,  the  forgiveness  of  sins,  according  to  the  riches  of  his 
grace." 

4.  That  we  must  forgive  others.  Col.  iii.  13. — "Forbearing 
one  another,  and  forgiving  one  another." 

5.  That  God  alone  can  enable  us  from  the  heart  to  forgive 
others.  Gal.  v.  22,  23. — "  The  fruit  of  the  Spirit  is  love,  joy, 
peace,  long-suffering,  gentleness,  goodness,  faith,  meekness,  tem- 
perance ;  against  such  there  is  no  law." 

6.  That  our  being  enabled  to  forgive  others,  encourages  us  to 
ask  forgiveness  for  ourselves.  Luke  xi.  4. — "  Forgive  us  our 
sins  ;  for  we  also  forgive  every  one  that  is  indebted  to  us." 

7.  That  unless  we  forgive  others,  we  ourselves  shall  not  be 
forgiven.  Matt,  xviii.  35. — "So  likewise  shall  my  heavenly 
Father  do  also  unto  you,  if  ye  from  your  hearts  forgive  not  every 
one  his  brother  their  trespasses."    See  also  Matt.  vi.  14,  15. 

EXPLANATION. 

Obs.  366. — By  the  fifth  petition  in  the  LorcPs  Prayer,  "And 
forgive  us  our  debts  as  we  forgive  our  debtors"  we  are  taught 
to  yray,  that  God,  for  ChrisVs  sake,  would  freely  pardon  all 
our  sins. 

We  may  here  remark,  that  this  petition  is  connected  with  the 
former  by  the  particle  and,  to  show  that,  however  large  a  por- 
tion, and  whatever  share  of  the  comforts  and  conveniences  of  life 


OF  THE  FIFTH  PETITION  IN  THE  LORD'S  PRAYER.  359 

may  be  conferred,  daily  bread  cannot  of  itself  constitute  a  real 
good;  and  it  is  only  when  such  outward  comforts  are  connected 
with  the  pardon  of  sin,  that  they  can  be  deemed  a  good  really 
desirable. 

By  debts  we  are  here  to  understand  sins. — Luke  xi.  4.  Every 
sin  is  a  debt,  and  every  sinner  is  a  debtor.  Now,  if  sin  be  viewed 
as  a  debt,  it  consists  in  withholding  from  God  what  is  most  justly 
his  due,  viz.,  honour  and  love;  for  which  we  owe  him  an  equi- 
valent, or  the  reparation  of  his  injured  glory.  If,  then,  by  debts 
we  are  to  understand  sins,  they  must  mean  original  and  actual 
sin — sins  of  omission  and  commission;  on  account  of  which  we 
owe  the  debt  of  satisfaction  to  the  justice  of  God ;  for,  saith  the 
Scripture,  "  The  wages  of  sin  is  death."  But  we  not  only  owe 
the  debt  of  satisfaction  as  transgressors,  but  we  also  owe  the  debt 
of  obedience  to  the  law  as  a  covenant.  Every  sinner,  then,  is  a 
debtor,  owing  more  than  he  can  possibly  pay. 

The  nature  of  the  debt  of  sin  may  be  seen  from  the  following 
things  : — 1.  Sin  is  a  debt  which  no  man  can  pay.  Every  sinner 
is,  as  it  were,  drowned  in  debt  to  the  law  and  justice  of  God; 
and  all,  without  exception,  would  have  perished  in  consequence 
of  this,  had  not  a  Surety  been  provided,  every  way  able  to 
answer  the  demands  of  the  creditor.  2.  Sin  is  debt  which  the 
sinner  endeavours  in  various  ways  to  diminish ;  not,  indeed, 
by  paying  what  he  owes,  but  by  persuading  himself  that  his  debt 
is  not  what  it  really  is.  3.  Sin  is  a  debt  which  is  continually 
increasing.  And  whatever  means  the  sinner  may  adopt  to 
liquidate  his  debt,  it  will  be  found  to  multiply,  until  all  be  freely 
forgiven  for  Christ's  sake — until  all  be  cancelled  by  the  blood  of 
Christ.  Hence  we  read  of  sinners  "  treasuring  up  to  themselves 
wrath  against  the  day  of  wrath." — Rom.  ii.  5.  4.  Sin  rs  a  debt 
which  excites  hatred  to  God.  Sinners  do  not  love  God,  and 
they  cannot  bear  the  idea  of  being  brought  to  give  an  account. 
5.  Sin  is  a  debt  which  is  most  fairly  stated  in  the  book  of  God; 
and  a  debt  which  shall  be  exacted  to  the  last  farthing.  6.  Sin  is 
a  debt  for  which  the  Lord  will  soon  prosecute  the  sinner.  As 
God  hath  expressed  his  love  towards  his  insolvent  debtors  to 
such  a  high  degree,  as  to  have  provided  a  Surety  himself;  so,  if 
sinners  will  not  employ  this  Surety  to  liquidate  their  debt,  in 
order  that  they  may  go  free,  it  is  but  just  that  he  should  pursue 
and  cast  them  into  prison;  from  which  they  shall  not  come  until 
they  shall  have  paid  the  last  farthing, — which  shall  never  come  to 
pass.  And  hence,  7.  Sin  is  a  debt  of  the  worst  kind,  seeing  we 
ourselves  have  nothing  to  pay.  We  can  neither  give  to  God 
what  we  have  taken  away,  nor  can  we  give  an  equivalent  for  it. 
And  hence  we  do  not  pray  that  we  may  pay  our  debts,  but  we 
pray  that  they  may  be  forgiven. 

If  by  debts  we  are  to  understand  sins,  then  by  our  debts 
("Forgive  us  our  debts")  we  are  tD  understand  our  sins — all 


370  OF  THE  FIFTH  PETITION  IN  THE  LORD'S  PRAYER. 

the  sins  that  can  he  laid  to  our  charge  in  any  way  whatever. 
Every  sin  in  thought,  word,  and  action;  sin  original  and  actual; 
sins  of  omission  and  commission;  secret  sins,  as  well  as  those 
committed  at  noonday;  sins  of  infirmity,  as  well  as  wilful  sins; 
sins  of  childhood  and  youth,  as  well  as  sins  committed  in  riper 
years;  sins  against  God,  against  our  neighbour,  and  against  our- 
selves;— in  a  word,  every  sin  with  which  the  Lord  can  charge  us, 
may  be  justly  considered  as  our  debts. 

The  forgiveness  of  dehts^  which  we  are  here  taught  to  pray  for, 
is  the  removal  of  guilt,  which  lays  the  sinner  under  an  obligation 
to  suffer  the  punishment  due  to  his  sins.  Or,  it  is  an  acquittal 
from  the  guilt  and  punishment  of  sin,  which  must  be  a  blessing 
of  inconceivable  value;  and  to  be  allowed  to  pray  for  this  mercy, 
must  be  the  highest  privilege  conferred  upon  us,  seeing  all  are 
condemned,  and  are  by  nature  the  children  of  wrath. 

The  spring  or  fountain  in  God,  from  which  the  pardon  of  sin 
flows,  is  his  own  gracious  nature  and  sovereign  good-will. — 
Exod.  xxxiii.  19.  But  it  is  obvious  from  Revelation,  that  it  is 
only  for  ChrisVs  sake  that  the  guilty  can  be  pardoned.  And 
when  we  speak  of  pardon  "  for  Christ's  sake,'1  it  means  that 
God  vents  his  pardoning  mercy  and  grace  only  through  the 
obedience  and  satisfaction  of  Christ,  apprehended  and  applied  by 
faith. — Rom.  iii.  25.  And  without  respect  to  his  obedience  snd 
satisfaction,  sin  cannot  be  pardoned;  for,  although  God  is  merci- 
ful, his  mercy  can  find  its  way  to  the  sinner  only  through  the 
atonement  or  propitiation.  Justice  must  be  satisfied,  and  without 
shedding  of  blood  there  is  no  remission. — Heb.  ix.  22.  However 
precious  and  necessary  a  blessing  pardon  of  sin  is,  it  is  vain  to 
expect  it  through  any  other  medium;  and  it  will  be  found,  that 
they  who  do  not  see  that  it  is  through  the  righteousness  of  Christ 
alone  that  God  is  just,  and  the  justifier  of  him  that  believeth  in 
Jesus,  are  not  very  serious  in  their  desires  after  forgiveness. — 
Acts  v.  31. 

The  mercy  of  pardon  extends  to  all  sins. — Ps.  ciii.  3.  What- 
ever be  their  nature,  whatever  their  number,  whatever  their  aggra- 
vations, there  is  mercy  enough  in  a  reconciled  God  to  forgive  all; 
and  there  is  merit  enough  in  Christ  to  obtain  the  pardon  of  all, — 
efficacy  enough  in  his  blood  to  cleanse  from  all  sin.  —  Ps.  cxxx. 
4,  7,  8;  1  John  i.  7. 

That  which  adds  much  to  the  mercy  of  forgiveness,  is  the  free- 
ness  of  it.  "  We  pray  that  God  would  freely  pardon  all  our 
sins."  If  pardon  of  sin  were  not  free,  we  could  never  be  par- 
doned ;  for  we  have  nothing  with  which  we  could  purchase  our 
discharge.  It  is  the  glory  of  God  freely  to  forgive  the  greatest 
debt,  and  he  would  spurn  at  the  idea  of  receiving  anything  for 
it.  Pardon  is  freely  given,  and  it  must  be  freely  received ;  for 
if  it  is  not  freely  received,  it  is  not  received  at  all. 

But  here  it  may  be  asked,  How  can  God  be  said  to  pardon  all 


OP  THE  FIFTH  PETITION  IN  THE  LORD'S  PRAYER.         371 

our  sins  freely,  when  he  does  not  pardon  one  sin  but  on  account 
of  the  finished  righteousness  of  Jesus  Christ  ?  To  this  we  answer, 
that,  although  Christ  obtained  the  pardon  of  sin  by  merit,  yet  it 
comes  to  us  freely  through  him.  It  is  of  debt  to  him,  but  of 
grace  to  us.  When  God  accepted  of  Christ  as  the  sinner's  surety, 
it  was  an  act  of  rich,  and  free,  and  sovereign  grace;  and  when  he 
accepted  of  his  work  and  labour  of  love,  or  when  he  was  well 
pleased  for  his  righteousness1  sake,  it  was  an  act  of  the  same 
nature. — Eph.  i.  7. 

Obs.  367.— B  y  the  fifth  petition  in  the  LorcVs  Prayer,  "And 
forgive  us  our  debts  as  we  forgive  our  debtors,'''*  we  are  taught, 
that  our  being  enabled,  by  the  grace  of  God,  heartily  to  forgive 
others,  is  an  encouragement  to  asTc  forgiveness  for  ourselves. 

The  argument  by  which  this  petition  is  enforced,  is,  "  As  we 
forgive  our  debtors;'*''  or,  as  it  is  expressed  in  the  explanation  ot 
the  text,  "  Because,  by  God's  grace,  we  are  enable^  from  the 
heart  to  forgive  others."  But  it  must  ever  be  remembered,  that 
we  are  not  to  view  our  forgiveness  of  others,  however  hearty,  as 
a  motive  to  prevail  with  God  to  forgive  us;  for  this  is  not  the 
ground  upon  which  we  are  to  ask  forgiveness;  but  we  are  to 
view  it  merely  as  an  encouragement  to  us  to  believe  that  our  sins 
are  forgiven,  when  we  find  in  ourselves  a  readiness  from  the 
heart  to  fo reive  others  who  may  have  injured  or  offended  us. — 
Matt.  vi.  14;  15. 

By  our  debtors  we  are  to  understand  all  those  who  may  have 
cursed  us,  hated  Us,  despitefully  used  us,  or  said  all  manner  of 
evil  against  us  falsely ;  in  a  word,  our  debtors  are  all  those  who 
may  have  sinned  against  us  or  injured  us  in  any  respect,  whether 
by  word  or  deed,  whether  in  our  reputation,  our  family,  our 
relations,  or  our  substance,  —  Matt.  v.  44,  where  Christ  informs 
us  who  are  our  debtors. 

The  indispensable  duty  of  all  who  would  be  forgiven  of  God, 
is  to  forgive  their  debtors.  And  this  we  may  be  said  to  do, 
when,  notwithstanding  all  that  they  have  done  to  us,  we  discover 
no  spirit  of  revenge  ;  when  we  entertain  no  hatred  or  malice 
against  them ;  when  we  strive  against  the  very  thoughts  of  re- 
venge, which  belongeth  to  God  alone ;  when  we  forbear  to  hurt 
our  enemies  in  any  way,  although  we  have  it  in  our  power  to  do 
so  in  various  ways ;  when  we  love  them,  and  wish  well  to  them, 
and  are  ready  to  do  them  good  at  all  times,  as  if  nothing  had 
been  done  by  them;  when  we  do  not  rejoice,  but  grieve  at  their 
calamities;  and  when  we  pray  for  them,  and  desire  reconciliation 
with  them,  and  relieve  their  wants  when  it  is  in  our  power  to  do 
so.  All  this  is  certainly  included  in  the  command  of  our  Saviour. 
—Matt.  v.  44-48. 

With  respect  to  the  manner  in  which  we  are  to  forgive  our 
debtors,  we  observe,  that  we  must  forgive  them  in  the  same  man- 


372         OF  THE  FIFTH  PETITION  IN  THE  LORD'S  PRAYER. 

ner  that  God  forgives  us.  And,  1.  God  forgives  us  with  the 
utmost  good  will;  and  so  must  we  forgive  our  debtors.  We 
must  not  £ay  that  we  forgive,  while  there  is  still  m  the  heart 
enmity  against  those  who  may  have  wronged  us.  2.  God  for- 
gives all  sin  ;  and  if  we  would  have  the  evidence  in  ourselves, 
that  our  sins  are  forgiven,  we  must  not  forgive  some,  and  not 
forgive  other  offences  done  to  us ;  but  we  must  do  to  others  as  we 
wish  God  to  do  to  us.  3.  God  forgives  sin  frequently  ;  he  mul- 
tiplies to  pardon  ;  and  so  should  we  do  to  others.  We  must  for- 
give our  brother,  not  only  seven  times,  but  seventy  times  seven, 
— that  is,  an  indefinite  number  of  times,  or  always. — Matt,  xviii. 
21,22. 

But  we  cannot  thus  forgive  others  of  ourselves.  Such  a  dis- 
position is  found  in  none  naturally  ;  and  hence  we  are  informed, 
that  it  is  by  Divine  grace  that  we  are  enabled  from  the  heart  to 
forgive  others.  There  is  in  all  men  a  natural  disposition  to  har- 
bour in  the  heart  hatred  and  malice  on  account  of  personal  in- 
juries, and  to  revenge  them  if  possible,  and  as  far  as  possible  ; 
and,  consequently,  this  forgiveness  which  is  required  of  us  must 
come  from  the  heart.  And  we  are  not  only  to  forgive  them  in  a 
negative  way, — that  is,  by  laying  aside  all  resentment  against 
them ;  but  we  must  forgive  them  in  a  'positive  way,  that  is,  by 
doing  them  all  the  offices  of  kindness  which  it  is  in  our  power  to 
do,  as  if  they  had  never  injured  us  at  all  in  any  way.  It  is  evi- 
dent that,  all  things  being  considered,  this  is  one  of  the  most 
difficult  practical  lessons  to  be  learned  in  Christianity ;  human 
nature  recoils  at  the  injunction.  But  there  is  no  alternative : 
Divine  authority  is  laid  upon  us  ;  and  in  Divine  strength  we  can 
do  all  things. 

When  we  pray,  "  Forgive  us  our  debts  as  we  forgive  our 
debtors,"  we  must  not  intend  by  it  to  state  a  comparison  between 
God's  forgiveness  of  us,  and  our  forgiveness  of  others.  This  is 
by  no  means  implied  in  the  particle  as ;  for  there  is  no  propor- 
tion at  all  between  the  one  and  the  other  ;  but,  on  the  contrary, 
an  infinite  disproportion.  The  injuries  which  others  do,  or  can 
do  to  us,  are  but  few  and  small  when  compared  with  the  innu- 
merable and  aggravated  crimes  with  which  we  are  chargeable 
against  God. — Matt,  xviii.  24,  &c.  The  meaning,  then,  of  the 
words,  "  As  we  forgive  our  debtors,"  is,  that  we  ought  to  take  en- 
couragement to  hope  that  God  will  forgive  us  our  daily  sins, 
from  this  confidence  in  ourselves,  that  we  are  enabled  from  the 
heart  to  forgive  others  their  offences  or  trespasses. — Matt.  vi. 
14,  15. 

The  following  things  may  be  proposed  as  motives  to  persuade 
us  to  forgive  others : — 1.  The  example  of  Jesus  Christ  should  in- 
fluence all  his  followers  to  forgiveness. — 1  Pet.  ii.  23  ;  Luke 
xxiii.  34.  2.  The  example  of  the  saints  should  influence  us 
to  this. — Gen.  1.  15-21  ;   Exod.  xv.  and  xvii.  ;  2  Kings  vi.; 


OF  THE  SIXTH  PETITION  IN  THE  LORD'S  PRAYER.  373 

Acts  vii.  60.  3.  The  danger  of  an  implacable  and  unmerciful 
disposition  should  influence  to  this.  A  revengeful  temper  pre- 
vents those  who  indulge  it  from  profiting  by  the  means  of  grace; 
for,  even  in  the  presence  of  God,  it  will  be  contriving  methods  of 
vengeance  congenial  to  itself.  The  very  service  of  such  is  abomi- 
nation in  the  sight  of  God  ;  for  they  do  not  worship  God  in  a 
state  of  peace  with  all  men ;  and  they  are  destitute  of  that  charity 
which  is  the  bond  of  perfection.  4.  To  forgive  is  the  best  way 
to  overcome  an  enemy. — Rom.  xii.  20,  21  ;  Pro  v.  xxv.  21,  22  ; 
1  Sam.  xxiv.  16,  17.  5.  God  hath  inseparably  connected  our 
forgiveness  of  others  with  his  forgiveness  of  us. — Matt.  vi.  14, 
15.  6.  As  an  unforgiving  spirit  bespeaks  one  a  stranger  to  vital 
godliness;  so  a  forgiving  spirit  is  a  very  great  evidence  of  a  gra- 
cious change  being  wrought  in  the  heart,  although  there  may  be 
some  naturally  of  a  more  forgiving  spirit  than  others.  7.  There 
is  none  so  like  the  devil  as  a  man  of  revenge.  Revenge  is  his 
delight  ;  and  they  who  delight  in  revenge,  delight  in  him.  8. 
They  who  are  of  a  bitter  and  revengeful  disposition,  must  either 
omit  this  prayer  altogether,  or  be  guilty  of  the  highest  presump- 
tion. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  there  are  none  without 
sin  ;  and  that  none  can  pay  this  debt.  2.  The  necessity  of  an 
interest  in  Jesus  Christ,  who  is  the  sinner's  surety,  and  who  has 
paid  the  debt  due  to  God's  law  and  justice.  3.  The  necessity  of 
confessing  and  forsaking  our  sins.  4.  That  forgiveness  is  a  pre- 
cious blessing.  5.  The  necessity  of  avoiding  sin,  which  is  a  debt 
that  we  cannot  pay.  6.  The  danger  of  those  whose  sin  is  not 
pardoned.  7.  The  inconsistency  of  those  who  pray  for  forgive- 
ness, but  do  not  forgive.  8.  That  it  is  incumbent  upon  all  to 
forgive  others.  9.  That  forgiveness  of  others  is  an  evidence  of 
forgiveness  to  ourselves. 

Of  the  Sixth  Petition  in  the  Lord's  Prayer. 
&.  106 — 0tt$«t  Uo  toe  gnr«j  for  w  tije  Jjfctf)  fetttton? 

In  the  sixth  petition,  [which  is,  "  And  lead  us  not 
into  temptation,  but  deliver  us  from  evil,"]  we  pray, 
that  God  would  either  keep  us  from  being  tempted  to 
sin,  or  support  and  deliver  us  when  we  are  tempted. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  sixth  petition  in  the  Lord's  Prayer  is,  "  And  lead 
us  not  into  temptation,  but  deliver  us  from  evil." — Matt.  vi.  13. 

2.  That  we  should  pray  that  God,  if  consistent  with  his  will, 
would  keep  us  from  being  tempted  to  sin.     Matt.  xxvi.  41. — 

ii 


374  OF  THE  SIXTH  PETITION  IN  THE  LORD'S  PRAYER. 

"  Watch  and  pray,  that  ye  enter  not  into  temptation."     See  also 
2  Chron.  xxxii.  31. 

3.  That  we  should  pray  for  support  under  temptation.  Ps. 
cxix.  133. — "Let  not  any  iniquity  have  dominion  over  me." 
See  also  1  Cor.  x.  13. 

4.  Tkat  we  should  pray  for  deliverance  from  temptation.  2 
Cor.  xii.  8. — "  For  this  thing  I  besought  the  Lord  thrice,  that  it 
might  depart  from  me."     See  also  1  Cor.  x.  13. 

EXPLANATION. 

Obs.  368. — By  the  sixth  petition  in  the  Lord' *s  Prayer,  "  And 
lead  us  not  into  temptation,  hut  deliver  us  from  evil"  we  are 
taught  to  pray,  tJiat  God  would  keep  us  from  being  tempted  to 
sin. 

While  the  believer  is  in  this  world,  he  is  not  free  from  tribu- 
lation in  it,  although  his  sins  are  pardoned.  And  hence  the  con- 
nection of  this  petition  with  the  former  by  the  particle  and, 
may  remind  him  that  he  must  always  be  on  his  guard;  and  that 
he  must  cleave  to  the  Lord  for  ever,  if  he  would  obtain  victory 
over  temptations. 

This  petition  necessarily  presupposes  that  God  may,  for  the 
best  ends,  so  order  things,  as  that  his  people  may  be  assaulted  and 
foiled,  and  for  a  season  led  captive  by  temptations. — 2  Chron. 
xxxii.  31. 

The  word  temptation  may  be  taken  either  in  a  good  or  in  a 
bad  sense.  When  it  is  taken  in  a  good  sense,  it  means  only  a 
trial,  which  God  may  design  to  make  of  any  one,  that  he  may 
be  proved  ;  and  this  not  so  much  with  reference  to  himself  as  to 
his  saints.  God  himself  perfectly  knows  what  is  in  man  ;  but  he 
may  try  his  people  that  they  themselves  may  know  what  is  in 
them.  And  thus  God  tempted  or  tried  Abraham. — Gen.  xxii. 
But  strictly  speaking,  this  is  not  the  meaning  of  temptation  in 
this  place  ;  it  being  most  commonly  taken  in  a  bad  sense  ;  and 
accordingly  it  signifies  an  enticing  to  sin,  some  means  being  used 
to  draw  into  it.  In  this  respect  God  tempts  no  man.  James  i. 
13,  14. — "  Let  not  any  man  say,  when  he  is  tempted,  I  am 
tempted  of  God  ;  for  God  cannot  be  tempted  with  evil,  neither 
tempteth  he  any  man  ;  but  every  man  is  tempted,  when  he  is 
drawn  away  of  his  own  lust  and  enticed. " 

All  temptations  to  sin  spring  or  take  their  rise  from  three 
grand  sources,  viz.,  Satan,  the  world,  and  the  flesh.  These  are 
ever  ready  most  powerfully  to  draw  us  aside  and  to  ensnare  us. 
—  1  Chron.  xxi.  ;  Luke  xxi.  34;  James  i.  14.  And  even  after 
we  are  in  a  renewed  state,  we  are  in  danger  of  being  drawn  aside 
by  these  enemies,  in  consequence  of  remaining  corruption,  on 
which  and  by  which  they  operate,  through  weakness  and  want  of 
watchfulness.  On  these  accounts,  we  are  both  subject  to  tempta- 
tions, and  prone  to  expose  ourselves  to  them. — Gal.  v.  17-    And 

• 


OF  THE  SIXTH  PETITION  IN  THE  LORD'S  PRAYER.  375 

considering  the  nature,  strength,  and  subtlety  of  these  enemies, 
we  are  of  ourselves  unable  to  resist  them;  nay,  we  are  naturally 
unwilling  to  do  so, — unwilling  to  recover  ourselves  out  of  them, 
and  to  improve  them  as  we  ought. — Rom.  vii.  23,  &c.  •  1  Chron. 
xxi.  1,  &c. 

The  first  source  from  which  temptations  take  their  rise,  is 
Satan;  hence  called  the  tempter,  by  way  of  eminence, — Matt.  iv. 
3  ;  and  this,  too,  with  the  utmost  propriety,  on  account  of  his 
strong  and  violent  instigation  and  solicitation  to  sin. — Luke  xxii. 
3;  Acts  v.  3.  Satan  began  to  tempt  so  early  as  in  Paradise, 
where  he  succeeded  too  well ;  and  ever  since  he  has  been  making 
assaults  upon  all  ranks  of  men  ;  for  he  goeth  about  as  a  roaring 
lion,  seeking  whom  he  may  devour. — 1  Pet.  v.  8. 

We  may  here  observe,  that  Satan  cannot  force  any  to  comply 
with  his  temptations.  Were  this  the  case,  his  temptations  would 
be  irresistible, — which  we  are  assured  they  are  not.  The  saints 
are  exhorted  to  "  resist  the  devil,  and  he  will  ilee  from  them;" 
and  they  have  been  actually  enabled  by  grace  to  do  so. — James 
iv.  7;  2  Cor.  xii.  8,  9. 

But,  notwithstanding  this.,  there  arises  uncommon  clanger  from 
his  temptations.  And  this  will  be  evident,  when  we  consider 
his  character.  And, — 1.  He  is  a  most  malicious  tempter.  He 
desires  nothing  less  than  the  everlasting  ruin  of  mankind;  and 
hence  he  is  called  the  destroyer.  2.  He  is  a  most  unwearied 
tempter. — 1  Pet.  v.  8.  He  is  perpetually  going  up  and  down 
through  the  earth,  lion-like,  lurking  for  his  prey ;  and  contriving 
numberless  base  stratagems  by  which  he  may  ensnare  the  sons  of 
men.  3.  He  is  a  most  powerful  tempter.  This  is  evident  from 
the  names  by  which  he  is  known ;  such  as,  a  strong  man,  the  god 
of  this  world,  the  prince  of  the  power  of  the  air,  the  prince  of 
this  world,  and  the  great  red  dragon.  He  is  a  most  cunning  and 
subtle  tempter.  There  are  various  expressions  in  Scripture  which 
prove  this;  such  as  the  fiery  darts  of  the  wicked  one,  the  wiles  of 
the  devil, — Eph.  vi. ;  the  devices  of  Satan, — 2  Cor.  ii.  11;  and 
the  depths  of  Satan. — Rev.  ii.  24. 

The  cunning  of  Satan  discovers  itself  in  the  following  respects : 
— 1.  In  the  choice  of  those  seasons  of  temptation  which  are  pecu- 
liarly fitted  for  his  purpose.  This  is  evident  from  the  case  of 
our  first  parents,  and  also  from  that  of  Christ. — Gen.  iii. ;  Matt, 
iv.  2.  In  choosing  the  fittest  instruments  for  conducting  his 
temptations.  Thus  he  made  use  of  Job's  wife  in  tempting  him, 
of  Peter  in  tempting  Jesus,  and  of  Judas  in  betraying  him.  He 
also  makes  use  of  bad  men,  of  great  men,  and  of  men  of  talents, 
to  carry  on  his  temptations.  3.  In  choosing,  not  only  the  fittest 
instruments  for  carrying  on  his  temptations,  but  also  the  fittest 
persons  as  objects  of  temptation.  Thus  he  easily  works  upon 
persons  given  to  melancholy,  or  idleness,  or  pride, — 2  Sam.  xxi  v. 
2 :  and  the  history  of  Haman  in  the  Book  of  Esther.    The  igno- 


37^         OF  THE  SIXTH  PETITION  IN  THE  LORD'S  PRAYER. 

rant,  also,  and  those  who  believe  not,  become  an  easy  prey  to 
him.  4.  In  tempting  men  by  those  things  which  are  in  them- 
selves lawful,  but  which  become  a  snare  to  them. — Ps.  lxix.  22. 
5.  In  leaving  the  objects  of  his  temptations  for  a  season,  having 
been  unsuccessful  at  first. — Luke  iv.  13,  and  xi.  24.  6.  In  the 
way  in  which  he  represents  Christianity, — namely,  in  the  most 
unfavourable  light.  In  order  that  men  may  be  kept  from  em- 
bracing it,  and  that  those  who  have  embraced  it  may  give  it  un, 
he  represents  it  as  the  most  melancholy  thing  in  the  world.  7.  In 
exciting  men  to  broach  false  doctrines,  and  doctrines  which  are 
agreeable  to  the  flesh ;  and  in  exciting  others  to  embrace  them 
instead  of  the  truth. — Jude  4;  2  Pet.  ii.  1.  8.  In  presenting 
himself  as  a  friend,  when  he  would  carry  on  his  malicious  de- 
signs. Thus  he  appeared  as  a  friend  to  Eve  and  to  Christ. — Gen. 
iii.  4,  5 ;  Matt,  i  v.  2,  3.  9.  In  tempting  men  to  delay  repentance; 
and  to  believe  that,  although  they  sin,  they  can  break  off  their 
sins  by  repentance.  This  is  a  depth  of  Satan,  and  one  of  his 
most  dangerous  wiles.  This  is  a  temptation  in  which  men  readily 
acquiesce,  and  to  which  he  has  not  much  to  do  to  persuade  them. 
The  devil  goes  upon  the  principle,  that  it  is  easy  to  repent,  and 
that  the  sinner  can  repent  if  he  will,  and  when  he  will.  But  al- 
though the  sinner  can  forsake  God,  yet  he  cannot  return  unto 
him  of  himself  ;  for  repentance  is  the  gift  of  God.  10.  In  en- 
deavouring to  destroy  faith.  He  aims  chiefly  at  this  grace  of 
the  Spirit  in  believers,  because  it  is  by  faith  that  the  believer 
stands,  and  overcomes,  and  resists  him;  and  although  he  cannot 
wholly  destroy  it,  yet  he  may  greatly  shake  and  weaken  it.  11. 
In  throwing  obstacles  in  the  way  of  the  saints,  when  they  would 
be  found  in  the  way  of  commanded  duty, — 1  Thess.  ii.  18,  where 
we  are  informed,  that  the  Apostle  Paul,  having  purposed  to  visit 
the  Thessalonians,  was  prevented  from  executing  his  intention 
by  Satan,  who  carved  out  work  for  him  by  exciting  divisions  in 
other  places.  He  likewise  tempts  people  to  neglect  self-exami- 
nation, meditation  on  the  Word  of  God,  and  prayer;  and  various 
other  duties.  12.  In  withdrawing  the  minds  of  men  from  atten- 
tion to  the  procedure  of  God  in  providence;  and  from  attending 
to  his  providences  towards  themselves  in  particular.  And,  13. 
It  may  be  added,  that  the  cunning  of  Satan  appears  in  tempting 
men  to  fight  duels,  and  to  lay  violent  hands  upon  themselves. 
These  are  some  of  the  wiles,  devices,  depths,  and  fiery  darts  of 
the  wicked  one ;  and  hence  we  see  the  necessity  of  this  petition, 
u  Lead  us  not  into  temptation." 

But  it  may  be  here  asked,  Is  Satan  to  be  blamed  for  all  these 
temptations  ?  Is  it  not  possible  to  ascribe  to  him  more  than  we 
ought  ?  And  do  not  many  temptations  arise  from  the  heart  of 
man  himself,  which  ought  not  to  be  laid  to  Satan's  charge  ?  This 
is  evident.  But  to  distinguish  between  those  temptations  which 
come  from  Satan,  and  those  which  come  from  the  heart  of  man, 


OP  THE  SIXTH  PETITION  IN  THE  LORD'S  PRAYER.  377 

is  not  an  easy  matter.  It  may,  however,  be  remarked, — 1.  That 
those  temptations  which  spring  up  suddenly  in  the  heart  (and 
hence  called  fiery  darts),  may  he  considered  as  the  production  of 
Satan;  whereas  those  which  arise  in  the  heart  of  man,  are  not  of 
such  sudden  growth,  as  they  require  time  for  deliberation,  that 
the  thing  in  view  may  not  miscarry.  2.  That  the  motions  which 
arise  in  the  heart  of  man,  are  found  not  to  alarm  so  much  as 
those  which  come  from  Satan.  3.  That  the  motions  which  arise 
in  the  heart,  are  cherished  and  fostered;  whereas  those  that  come 
from  Satan  are  abhorred.  And  hence  his  temptations  are  called 
fiery  darts. 

Another  source  of  temptation,  is  the  things  of  the  world;  and 
these  comprehend  both  its  good  things  and  its  evil  things.  1.  The 
good,  things  of  the  world  which  give  rise  to  temptations,  are  those 
things  which  are  deemed  good  by  men;  such  as  riches,  honours, 
pleasures,  preferments,  &c.  But  it  is  only  when  these  things 
are  abused,  by  being  trusted  to  or  rested  in,  or  when  they  are 
perverted  to  base  purposes,  that  they  become  a  snare  and  destruc- 
tion to  the  soul.— 1  Tim.  vi.  9;  '1  Tim.  iv.  10;  Matt.  xiii.  22. 
2.  The  evil  things  of  the  world  which  give  rise  to  temptations, 
are  all  the  outward  troubles  and  afflictions  which  befal  us,  and 
to  which  we  are  exposed;  such  as  poverty,  persecution,  reproach, 
sickness,  &c.  And  these  prove  temptations,  either  when  they 
are  despised,  or  when  we  faint  under  the  rod. — Heb.  xii.  5. 

A  third  source  from  which  temptations  take  their  rise,  is  the 
flesh,  by  which  we  are  to  understand  our  corrupt  and  depraved 
nature.  And  upon  reflection,  this  will  be  found  to  be  the  most 
dangerous  enemy  with  which  we  have  to  do,  being  within.  And 
it  is  the  spring  of  temptation,  inasmuch  as  it  entices  to  sin,  and 
is  the  inlet  to  temptations  from  Satan  and  from  the  world. — 
James  i.  14. 

In  whatever  way  we  are  to  understand  the  expression,  "  Lead 
us  not  into  temptation,"  it  is  evident,  that  God  cannot  be  the 
author  of  sin.  If  temptation  be  taken  in  a  good  sense  for  trial,  as 
in  the  case  of  Abraham,  he  may  be  said  to  "  lead  us  into  tempta- 
tion," or  to  try  us;  and  against  such  trials  we  dare  not  pray  ab- 
solutely. But  if  temptation  be  taken  in  a  bad  sense,  then  God 
cannot  be  said  to  tempt  any  man ;  u  but  every  man  is  tempted,  when 
he  is  drawn  away  of  his  own  lust,  and  enticed." — James  i.  14. 
God,  however,  may  be  said  to  lead  into  temptation,  when,  in 
the  course  of  his  providence,  men  are  placed  in  certain  circum- 
stances, from  which  their  hearts  may  take  occasion  to  sin ;  and 
such  circumstances  are  so  various  that  they  cannot  be  named. 
He  may  also  be  said  to  lead  into  temptation,  when  he  permits  his 
people  to  fall  into  sin,  or  when  he  permits  Satan  and  his  agents 
to  tempt  them  to  the  commission  of  sin. — Compare  2  Sam.  xxiv. 
1,  with  1  Chron.  xxi.  1.  But  although  the  procedure  of  God  be 
such  in  his  providence,  yet  his  holiness  remains  untainted,  and 

I  i  2 


378  OF  THE  SIXTH  PETITION  IN  THE  LORD'S  PRAYER. 

his  character  pure  in  every  respect;  for  it  is  easy  for  him  to  bring 
glory  to  his  name,  and  good  to  his  people,  out  of  such  temptations. 
Thus  were  checked  the  pride  of  King  Hezekiah  (Isa.  xxxix.), 
and  the  self-confidence  of  the  Apostle  Peter.  Here,  however, 
we  may  remark,  that  in  Scripture  language,  the  word  lekd  is 
equivalent  to  leave  or  abandon  ;  and  thus  the  petition  might  be 
rendered,  "  Leave  or  abandon  us  not  to  temptation."  The  ori- 
ginal word  sometimes  denotes  no  more  than  to  permit  or  not  to 
hinder.  This  form  of  expression  is  frequently  used  in  Scripture. 
Thus  in  Mark  v.  12,  the  expression  send  us,  means  no  more  than 
suffer  us  to  go.  The  word  has  the  same  meaning  in  the  follow- 
ing passages. — Gen.  xxiv.  54,  56,  59;  2  Thess.  ii.  11. 

Obs.  369. — By  the  sixth  petition  in  the  Lord's  Prayer,  "And 
lead  us  not  into  temptation,  but  deliver  us  from  evil"  we  are 
taught  to  pray,  that  God  would  support  and  deliver  us  when  we 
are  tempted. 

By  evil  in  this  petition,  "  Deliver  us  from  evil,"  we  may  un- 
derstand,— 1.  'The  evil  of  sin  ;  which  is  doubtless  the  greatest  evil 
that  can  be  named  or  conceived;  seeing  it  is  the  cause  of  every 
other  evil  in  which  we  can  be  involved  in  this  world  or  tbe  next; 
for,  were  there  no  sin,  there  would  be  no  evil  in  any  thing  what- 
ever. 2.  The  evil  of  temptation ;  which  is  everything  that  is 
calculated  to  draw  into  sin ;  and  from  which  we  may  pray  that 
we  may  be  kept,  or  supported  and  delivered  when  we  are  tempted. 

But  we  may  here  mention  some  of  the  particidar  evils,  from 
which  we  may  pray  that  we  may  be  delivered.  We  may  law- 
fully pray  to  God  for  deliverance, — 1.  From  temporal  evils,  so 
far  as  it  is  for  the  glory  of  God,  and  our  own  best  interests  both 
here  and  hereafter.  2.  From  the  evil  of  our  oion  heart,  which 
is  called  "an  evil  heart  of  unbelief,1' — Heb.  iii.  12,  and  which 
is  the  origin  of  all  the  sin  that  is  in  the  world ;  for,  were  there 
not  an  evil  heart  within,  the  devil  and  the  world  from  without 
would  make  no  impression  so  as  to  destroy.  3.  From  the  evil 
of  Satan,  who  is  called  the  evil  one, — Matt.  xiii.  19,  and  whose 
constant  employment  is,  to  go  to  and  fro  through  the  earth,  seek- 
ing whom  he  may  devour.  And,  4.  From  the  evil  of  the  iiorld, 
which  is  called  an  evil  world. — Gal.  i.  4. 

The  petition,  "  Deliver  us  from  evil,"  does  not  imply,  that 
the  saints  shall  wholly  escape  the  evils  to  which  they  are  ex- 
posed in  the  present  state  of  existence;  for,  although  they  may, 
in  the  providence  of  God,  be  exempted  from  dangerous  evils,  so 
as  that  occasions  of  sin  may  not  be  presented  to  th,em;  yet  they 
cannot  flee  from  themselves, — from  that  corruption  which  is 
within  them,  and  which  is  inseparable  from  them  in  this  world. 
There  is,  however,  no  inconsistency  between  the  impossibility  of 
a  total  exemption  from  evil,  and  their  desire  of  deliverance;  for 
this  is  exactly  consonant  to  their  circumstances  in  providence, 


OF  THE  CONCLUSION  OF  THE  LORD'S  PRAYER.  379 

But  although  this  prayer  does  not  import  a  total  deliverance  from 
evil,  while  in  this  life,  yet  it  certainly  amounts  to  something 
with  which  the  saints  are  well  pleased,  and  by  which  they  are 
encouraged  to  hope  that  to  their  utmost  wishes  this  petition  shall 
soon  be  granted.  Its  true  import,  then,  is  clearly  expressed  in 
the  explanation  here. given  of  the  text,  viz.,  "  That  God  would 
keep  us  from  being  tempted  to  sin,  or  support  and  deliver  us 
when  we  are  tempted.''''  By  this  mode  of  expression,  the  saints 
leave  themselves  wholly  in  the  hand  of  their  God,  that  he  may 
do  with  them  what  seemeth  good  in  his  sight,  from  a  real  con- 
viction that  all  things  shall  work  together  for  their  good  both 
here  and  hereafter. — Rom.  viii.  28. 

The  great  end  which  we  should  have  in  view  in  offering  up 
this  petition,  is,  that  our  sanctification  and  salvation,  may.  he 
perfected;  that  Satan  may  be  overcome ;  and  that  we  may  be 
fully  freed  from  sin,  and  temptation,  and  every  evil  whatever. 
And  there  must  be  a  firm  persuasion  that  God  can  deliver  us 
from  ail  evil,  and  that  he  alone  can  do  it ;  for  without  faith, 
neither  this  nor  any  other  petition  can  b«  offered  up  with  accep- 
tance.— Heb.  xi.  6\ 

INFERENCES. 

Prom  this  subject  we  learn, — 1.  That  this  is  a  world  of  danger 
to  which  we  are  always  exposed.  2.  That  God  may  try  us  for 
his  own  glory  and  for  our  good.  3.  The  duty  and  necessity  of 
self-knowledge.  4.  The  necessity  of  faith  to  overcome  the  devil, 
the  world,  and  the  flesh.  5.  The  necessity  of  watchfulness  and 
prayer.  6.  That  God  may  justly  lead  us  or  allow  us  to  enter 
into  temptation,  for  sinning  against  him.  7.  That  temptation  is 
eventually  for  good  to  the  saints. — Rom.  viii.  28.  8.  That  of 
ourselves  we  are  utterly  unable  to  withstand  temptation ;  and, 
consequently,  the  absolute  necessity  of  dependence  upon  the  Spi- 
rit of  God. 

Of  the  Conclusion  of  the  Lord's  Prayer. 

^.  107.— Sm^at  tiottx  tije  Conclusion  of  tfje  lEortl's 
$rarr r  tead)  ua  ? 

The  conclusion  of  the  Lord's  Prayer,  [which  is,  "  /or 
thine  is  the  kingdom,  and  the  power,  and  the  glory,  for 
ever.  Amen,"]  teacheth  us  to  take  our  encouragement 
in  prayer  from  God  only  ;  and  in  our  prayers  to  praise 
him,  ascribing  kingdom,  power,  and  glory  to  him  ;  and 
in  testimony  of  our  desire  and  assurance  to  be  heard, 
we  say,  Amen. 


380  OF  THE  CONCLUSION  OF  THE  LORD'S  PRAYER. 

ANALYSIS  AND  PROOFS. 

We  are  here  taught, — 

1.  That  the  conclusion  of  the  Lord's  Prayer  is,  "  For  thine  is 
the  kingdom,  and  the  power,  and  the  glory,  for  ever.  Amen." 
—Matt.  vi.  13. 

2.  That  we  should  take  our  encouragement  in  prayer  from 
God  only.  Dan.  ix.  18. — u  "YVe  do  not  present  our  supplications 
before  thee  for  our  righteousness,  but  for  thy  great  mercies." 

3.  That  in  our  prayers  we  should  join  thanksgiving  and  praise. 
1  Chron.  xxix.  10. — "  David  blessed  the  Lord  before  all  the 
congregation ;  and  David  said,  Blessed  be  thou,  Lord  God  of 
Israel,  our  Father,  for  ever  and  ever."     See  also  Phil.  iv.  6. 

4.  That  in  our  prayers  we  should  ascribe  the  kingdom  or  uni- 
versal dominion  to  God.  1  Chron.  xxix.  11.— *  All  that  is  in 
the  heaven  and  the  earth  is  thine ;  thine  is  the  kingdom,  O  Lord; 
and  thou  art  exalted  as  head  above  all." 

5.  That. in  our  prayers  we  should  ascribe  all  power  and  glory 
unto  God.  1  Chron.  xxix.  11. — "  Thine,  O  Lord,  is  the  great- 
ness, and  the  power,  and  the  glory,  and  the  victory,  and  the  ma- 
jesty." 

6.  That  in  prayer  we  should  earnestly  desire  that  God  would 
hear  us.  Dan.  ix.  19. — "  O  Lord,  hear;  O  Lord,  forgive;  O 
Lord,  hearken  and  do;  defer  not,  for  thine  own  sake,  O  my 
God." 

7.  That  we  should  pray  with  a  hope  and  an  humble  assurance 
that  God  will  hear  us.  Heb.  x.  22. — u  Let  us  draw  near  with 
a  true  heart,  in  full  assurance  of  faith." 

8.  That  our  prayers  should  be  concluded  with  an  "  Amen." 
Ps.  cvi.  48. — "  Let  all  the  people  say,  Amen." 

EXPLANATION. 

Obs.  370. — By  the  conclusion  of  the  Lord's  Prayer,  "  For 
thine  is  the  kingdom,  and  the  power,  and  the  glory,  for  ever" 
we  are  taught,  that  we  should  take  our  encouragement  in  prayer 
from  God  alone. 

The  conclusion  of  the  Lord's  Prayer  teaches  us  to  enforce  our 
petitions  with  arguments. — Rom.  xv.  30.  And  this  idea  arises 
from  the  connection  of  the  conclusion  with  the  petitions  by  the 
particle  for;  which  shows,  that  what  follows  may  be  used  as 
arguments  in  prayer  to  God.  It  is  the  same  as  if  it  had  been 
said,  "  Give  us  this  day  our  daily  bread, — for  thine  is  the  king- 
dom :  Forgive  us  our  debts, — for  thine  is  the  power  and  the  glory," 
&c.  There  are  many  examples  in  Scripture  of  the  saints  en- 
forcing their  prayers  by  arguments.  See  Exod.  xxxii.  11-13, — 
where  Moses  urges  his  request  with  peculiar  arguments  ;  Dan. 
ix.  4-19, — where  Daniel  urges  his  requests  with  arguments  no 
less  strong,  although  of  a  different  nature;  2  Chron.  xiv.  11,— 


OF  THE  CONCLUSION  OF  THE  LORD'S  PRAYER.  381 

how  Asa  urges  his  petition ;  Matt.  xv.  22, — how  the  Syropheni- 
cian  woman  multiplied  her  arguments,  that  she  might  succeed,  if 
at  all  possible;  for  it  appears  that  she  was  determined  to  be 
heard;  Job  xxiii.  4, — where  Job  says,  that  he  would  fill  his 
mouth  with  arguments ;  and  many  other  examples  of  this  kind 
are  to  be  found  in  Scripture.  The  very  nature  of  prayer  shows, 
that  if  we  obtain  its  true  spirit,  we  must  urge,  and  plead,  and 
enforce  our  petitions  with  suitable  arguments ;  seeing  that  prayer 
is  a  transacting  with  God  about  matters  of  eternal  importance,  in 
which  all  are  most  intimately  concerned.  A  cold  and  lifeless 
form  of  expression,  and  an  indifferent  mode  of  uttering  our  re- 
quests, have  no  influence  with  God ;  for  he  delights  not  in  mere 
lip  service,  but  in  earnestness,  and  fervour,  and  importunity,  and 
enlarged  desires  after  him,  as  if  we  would  not  come  away  from 
his  throne  unheard  and  unanswered. 

But  although  we  are  to  enforce  our  petitions  by  arguments, 
yet  we  must  remember  that  no  arguments  whatever  can  wove,  or 
persitade,  or  prevail  with  God,  to  bestow  on  us  what  we  desire, 
or  what  he  does  not  see  proper  to  bestow,  although  we  ourselves 
may  deem  it  necessary.  God  perfectly  knoweth  what  our  cir- 
cumstances are;  he  knoweth  also  what  is  necessary  for  us;  and 
what  he  will  bestow  upon  us  he  hath  determined  in  his  own 
mind,  and  no  arguments  whatever  can  alter  his  purpose ;  for  with 
him  there  is  no  variableness  nor  shadow  of  turning.  The  great 
design,  then,  of  enforcing  our  petitions  with  arguments  is,  not  to 
affect  God,  but  to  affect  ourselves;  to  quicken  our  faith  and  en- 
courage our  hope,  that  we  shall  receive  what  is  necessary  for  us 
out  of  the  fulness  of  the  covenant,  in  God's  own  time  and  way. 
— Dan.  ix.  18.  What  is  necessary  to  increase  our  faith  and  fer- 
vency in  prayer,  it  is  certainly  our  duty  to  attend  to ;  and  what 
is  calculated  to  do  so,  becomes  highly  necessary.  The  effect  of 
every  argument,  then,  rests  with  ourselves,  and  not  with  God ; 
although,  according  to  the  order  of  the  covenant,  this  is  called 
"  prevailing  in  prayer,1"  when  we  fill  our  mouth  with  arguments, 
and  when  our  prayers  are  answered ;  and  hence  it  is  said,  that 
"  the  effectual  fervent  prayer  of  a  righteous  man  availeth  much/* 
— James  v.  16. 

Every  argument  urged  in  prayer  must  be  taken  from,  God 
alone;  for,  if  God  is  the  only  object  of  prayer,  and  if  from  him 
every  answer  must  come,  it  becomes  us  to  take  every  encourage- 
ment in  prayer  from  him  alone.  It  is  vain  for  any  to  plead  their 
own  worthiness,  or  the  worthiness  of  any  other  creature, — Dan. 
ix.  19;  where  Daniel  takes  his  arguments  for  being  heard  en- 
tirely from  his  God.  And  there  is  certainly  a  sufficiency  in  God 
for  everything  that  is  needful  in  this  respect ;  and  consequently, 
there  can  be  no  necessity  for  having  recourse  to  any  thing  besides 
him  as  an  argument  to  enforce  our  requests. 

Again :  Every  argument  that  is  taken  from  God,  or  every  en- 


382  OF  THE  CONCLUSION  OF   THE  LORD'S  PRAYER. 

couragement  in  prayer,  must  be  derived  from  the  display  of  the 
harmony  of  his  attributes  in  a  finished  salvatio.i, — Ps.  lxxxv.  10; 
where  we  learn,  that  all  the  perfections  and  excellencies  of  the 
Divine  nature  harmoniously  agree  in  conferring  all  promised 
blessings  on  sinners  of  mankind,  on  account  of  the  meritorious 
obedience  and  satisfaction  of  Christ,  imputed  to  them,  and  re- 
ceived by  faith  alone.  See  also  1  Cor.  iii.  21-23;  where  God  is 
discovered  in  so  many  gracious  ways,  that  every  one  of  them 
constitutes  a  most  suitable  plea  in  prayer,  according  to  our  re- 
spective circumstances.  And  when  all  is  the  believer  s,  it  be- 
comes an  inexhaustible  fountain  of  argument,  which  must  be 
truly  acceptable  to  God,  when  drawn  from  himself, — from  that 
character  which  he  sustains,  as  revealed  in  his  Son,  in  whom 
alone  he  is  "  the  Hearer  of  prayer." 

But  it  may  be  here  asked,  Do  we  not  find  the  saints  (as  David, 
Ps.  xxv.  11)  urging  as  an  argument  with  God  in  prayer,  the 
greatness  of their  sin  1  To  this  we  answer  in  the  affirmative; 
but  the  force  of  the  plea  rests  with  God  himself,  whose  name  is 
magnified  by  the  pardon  of  great  sin.  In  the  passage  alluded  to, 
David's  prayer  is,  w  Pardon  mine  iniquity,  for  it  is  great  ;"  but 
the  argument  rests  with  God  ;  "  For  thy  name's  sake,  O  Lord." 
And  it  is  the  same  as  if  he  had  said,  "  O  Lord,  pardon  mine 
iniquity,  that  thy  name  may  be  magnified."  By  this  confession 
David  the  more  affected  his  own  mind,  which  is  a  great  point 
gained  in  prayer.  The  greatness,  then,  of  our  misery,  the  number 
of  our  sins,  and  our  need,  may  be  urged  in  prayer ;  but  we  must 
ever  have  respect  to  God  himself,  and  keep  in  view  his  glorious, 
attributes,  which  are  glorified  in  hearing  and  in  answericg  prayer 
through  Jesus  Christ,  in  whom  he  is  ever  well  pleased. 

Obs.  371. — By  the  conclusion  of  the  LoroVs  Prayer,  "For 
thine  is  the  kingdom,  and  the  power,  and  the  glory,  for  ever" 
we  are  taught,  that  in  our  prayers  we  should  praise  God,  by 
ascribing  kingdom,  power,  and  glory  to  him. 

The  conclusion  of  the  Lord's  Prayer  teaches  us  to  praise  God 
in  our  prayers.  And  it  may  be  here  observed,  that  this  form  or 
pattern  of  prayer  both  begins  and  ends  with  praise,  which  should 
be  the  case  with  all  our  prayers.  When  we  begin  to  pray,  we 
should  have  exalted  thoughts  of  God,  which  is  praising  him;  and 
when  we  conclude,  we  should  also  have  exalted  thoughts  of  him, 
that  when  we  leave  the  throne  of  grace  for  the  time,  we  may 
carry  along  with  us  suitable  ideas  of  the  Divine  majesty.  By  the 
first,  we  shall  be  fitted  to  worship  him  reverently;  and  by  the 
last,  we  shall  be  the  more  guarded  against  sin.  In  these  ways  we 
praise  God;  and  in  every  part  of  worship  we  praise  him,  and  in 
prayer  we  do  so  eminently,  when  we  exercise  the  grace  of faith; 
for  he  deems  himself  highly  honoured  by  every  exercise  of  this 
grace. — Heb.  xi. 


OF  THE  CONCLUSION  OF  THE  LORD'S  PRAYER.  383 

We  must  praise  God  in  our  prayers,  by  ascribing  to  him  the 
kingdom,  and  the  power,  and  the  glory.  By  these  we  are  to  un- 
derstand,— 1 .  His  eternal  sovereignty  in  the  kingdom  of  nature 
and  the  kingdom  of  grace ;  in  both  of  which  he  hath  an  opportu- 
nity of  discovering  his  eternal  sovereignty.  2.  His  omnipotence; 
by  which  we  are  to  understand,  not  only  the  authority  by  which 
he  may  do  what  he  will  in  his  kingdom,  but  also  the  ability  by 
which  he  can  do  it.  And  considering  the  nature  and  extent  of 
the  kingdom  of  God,  it  is  necessary  that  power  should  belong  to 
him;  for  without  this  his  sovereignty  could  not  be  maintained — 
his  kingdom  could  not  be  governed.  3.  His  glorious  excellency  ; 
which  is  the  end  that  he  proposes  to  himself  in  the  government 
of  his  kingdom  and  in  the  exercise  of  his  power.  And,  accord- 
ingly, whatever  he  doth,  whatever  he  hath  made,  and  whatever 
he  wills,  is  for  his  own  pleasure,  and  shall  redound  to  his  glory. 
Isa.  xlviii.  11. 

AVe  ascribe  the  ki?igdom  to  God,  when  we  behold  him  swaying 
the  sceptre  over  universal  nature,  guiding  the  helm  of  providence, 
and  steering  his  people  to  the  haven  of  everlasting  rest  in  his  own 
time  and  wa»y;  acquiescing  in  all  things  respecting  ourselves  and 
others,  when  we  acknowledge  that  he  who  made  us  has  a  right  to 
govern  us,  and  to  be  served  and  obeyed  by  us ;  when  we  study 
to  give  him  the  glory  due  unto  his  name ;  when  we  confess  that 
all  things  are  in  his  hands,  and  that  he  can  do  what  he  will  with 
all  his  creatures  ;  when  we  ascribe  equity  and  justice  to  him  in 
all  his  ways,  and  maintain  that  he  can  do  no  wrong  to  any  ;  when 
we  ascribe  to  him  the  most  unlimited  power;  and  when  we  affirm 
that  he  alone  ought  to  reign  as  universal  king. 

We  ascHbe  the  poiver  to  God,  when  we  ascribe  to  him  omni- 
potence and  all  power  in  heaven  and  on  earth;  when  we  acknow- 
ledge that  he  can  fulfil  all  his  purposes,  that  none  can  oppose  his 
designs,  and  that  he  can  bestow  or  withhold  what  seemeth  good 
unto  him ;  when  we  acknowledge  that  he  can  give  effect  to  his 
word,  however  much  it  may  oppose  the  will  of  the  creatures; 
when  we  confess  that  nothing  is  too  hard  for  him — that  what 
appears  impossible  to  angels  and  men  is  easy  to  God;  and  when 
we  acknowledge  that  there  are  everywhere  in  his  extensive  domi- 
nions traces  of  his  almighty  power,  which  is  necessary  to  govern 
the  creatures  which  he  hath  made,  and  the  whole  system  oi  the 
universe. 

We  ascribe  the  glory  to  God,  when  we  acknowledge  that  he 
is  possessed  of  every  excellence  which  can  render  him  glorious  in 
the  eyes  of  angels  and  of  men  ;  when  we  confess  that  the  praise 
and  honour  of  every  thing  that  is  great  and  excellent,  or  that  has 
a  tendency  to  raise  our  esteem  and  admiration,  are  due  to  him ; 
when  we  acknowledge  that  there  is  none  so  worthy  as  the  Lord ; 
and  when  we  allow  that  he  alone  ought  to  be  praised  by  angels  and 
by  men.     It  may  be  here  remarked,  that  in  this  place,  glory  has 


384  OF  THE  CONCLUSION  OF  THE  LORD'S  PRAYER. 

a  particular  reference  to  what  God  does  in  his  kingdom,  and  to 
the  exercise  of  his  power  in  it;  from  which  glory  redounds  to 
God,  and  shall  redound  to  him  throughout  the  endless  ages  of 
eternity. 

In  prayer,  we  may  take  encouragement  from  the  kingdom, 
power,  and  glory  of  God  in  the  following  respects  : — 1.  From  the 
Kingdom  of  God  we  may  take  this  encouragement  in  prayer,  that 
we  shall  want  nothing  that  is  good  for  us,  either  as  his  creatures 
or  as  his  children. — Matt.  vii.  11.  2.  From  the  power  of  God 
we  may  take  this  encouragement  in  prayer,  that  no  difficulty 
whatever  shall  hinder  or  prevent  the  accomplishment  of  his  pro- 
mises.— Rom.  iv.  21 ;  Eph.  iii.  20.  3.  From  the  glory  of  God  we 
may  take  this  encouragement  in  prayer,  that  the  accomplishment 
of  his  glorious  purposes,  and  the  performance  of  his  gracious  pro- 
mises, shall  redound  to  his  praise  and  glory. — Ps.  xlv.  7. 

That  this  encouragement  may  be  as  great  as  possible,  eternity 
is  ascribed  to  the  kingdom,  and  power,  and  glory  of  God :  "  For 
thine  is  the  kingdom,  and  the  power,  and  the  glory,  for  ever" 
These  we  must  ascribe  to  God  through  eternity ;  and  in  this  re- 
spect God  differs  from  all  earthly  kings  and  potentates  whatever. 
However  long  in  duration  their  kingdom,  and  power,  and  glory 
may  be,  it  is  but  a  moment  when  compared  with  the  duration  of 
him,  whose  kingdom  is  an  everlasting  kingdom,  whose  power  is 
for  ever,  and  whose  glory  shall  be  proclaimed  through  all  eternity. 

Obs.  372. — By  the  addition  of  u  Amen"  to  the  conclusion  of 
the  Lord's  Prayer,  we  are  taught  that  we  should  add  Amen  to 
our  prayers,  in  testimony  of  our  desire  and  assurance  to  be  heard. 

Amen  is  a  Hebrew  word;  in  which  language  it  signifies  true, 
faithful,  certain.  Among  the  Jews  it  was  used  to  affirm  any- 
thing ;  and  in  the  New  Testament  we  find  it  frequently  adopted 
by  our  Saviour.  When  thus  used  by  him,  it  is  rendered  verily 
in  our  translation. — John  iii.  3,  5.  The  promises  of  the  covenant 
are  said  to  be  Amen  in  Christ, — that  is,  they  are  all  certain,  and 
sure,  and  shall  be  accomplished. — 2  Cor.  i.  20.  And  Jesus  Christ 
himself  is  called  the  Amen,  the  faithful  and  true  witness. — Rev. 
iii.  14.  At  the  end  of  a  creed  it  means,  so  it  is,  implying  a  belief 
of  the  doctrines  contained  in  it  ;  and  at  the  end  of  a  prayer  it 
means,  so  let  it  be,  or  so  it  shall  be. 

We  are  here  informed,  that  we  should  conclude  all  our  prayers 
with  Amen,  in  testimony  of  our  desire  and  assurance  to  be  heard. 

1.  We  conclude  our  prayers  with  Amen,  in  testimony  of  our 
desire  to  be  heard,  when  by  faith  we  are  emboldened  to  plead 
with  God,  that  he  would  answer  our  prayers  and  fulfil  our  re- 
quests. And  in  this  view  it  signifies,  so  be  it,  or  so  let  it  be. — 2 
Chron.  xx.  6,  11 ;  Rev.  xxii.  20. 

2.  We  conclude  our  prayers  with  Amen,  in  testimony  of  our 
assurance  that  we  shall  be  heard,  when  by  faith  we  are  embol- 


OF  THE  CONCLUSION  OF  THE  LORD'S  PRAYER.  385 

dened  to  rest  upon  God,  and  to  trust  in  him,  that  he  will  assuredly 
answer  our  prayers,  and  fulfil  our  requests,  or  the  desires  of  our 
heart.  And  in  this  view  it  signifies,  so  it  shall  be. — 2  Chron. 
xiv.  11. 

Amen  is  here  to  be  considered  in  both  these  significations. 
Surely  the  sincere  Christian,  in  his  approaches  to  God,  desires  to 
be  heard ;  and  in  faith  he  assures  himself  that  he  shall  be  heard 
in  the  Lord's  own  time  and  way.  There  cannot  be  a  desire  of  any 
promised  blessing  in  faith,  but  there  must  be  some  measure  of 
assurance  that  the  blessing  shall  be  bestowed  when  the  Lord  will. 
In  the  very  nature  of  faith  there  must  be  assurance,  more  or  less  ; 
for  it  is  a  relying  upon  the  veracity  of  God ;  and  "  faithful  is  he 
who  hath  promised."  This  is  certainly  a  firm  foundation  for  the 
faith  of  every  believer  in  the  Lord  Jesus  Christ. 

INFERENCES. 

From  this  subject  we  learn, — 1.  That  we  should  enforce  our 
prayers  by  arguments,  seeing  in  them  we  transact  with  God  con- 
cerning matters  of  eternal  importance.  2.  That  arguments  are  to 
be  used  in  prayer,  not  that  we  may  move,  or  persuade,  or  prevail 
with  God,  but  that  we  ourselves  may  be  affected.  3.  That  every 
argument  urged  in  prayer  must  be  taken  from  God  alone.  4. 
That  every  encouragement  in  prayer  must  be  derived  from  the 
display  of  the  harmony  of  the  Divine  attributes  in  the  work  of 
redemption.  5.  That  in  prayer  we  should  praise  God,  by  ascrib- 
ing to  him  the  kingdom,  and  the  power,  and  the  glory.  6.  That 
we  must  add  Amen  to  our  prayers,  not  as  a  warning  that  our 
prayers  are  finished  (as  too  many  suppose,  who  are  ignorant  of 
the  meaning  of  the  word),  but  in  testimony  of  our  desire  to  be 
heard  by  the  "  Hearer  of  prayer,"  and  also  in  testimony  of  our 
assurance  that  wo  shall  be  heard  in  the  Lord's  own  time  and 
way. 


Kk 


INDEX. 


Adam,  all  mankind  sinned  in,  69. 

Adoption,  nature  of,  132 ;  effect  of,  133,  134. 

Adultery  forbidden,  234. 

Assurance  of  Faith,  evidences  of,  276-280. 

Atheism  forbidden,  175. 

Atonement,  by  whom  made,  95  ;  for  whom,  96;  effects  of,  97. 

Baptism,  nature  of,  308-10;  how  to  be  administered,  310;  designs  of, 
311;  efficacy  of,  312;  necessity  of  its  observance,  313;  duty  of 
Christians  respecting,  ib. ;  to  whom  not  to  be  administered,  315; 
right  of  infants  of  believing  parents  to,  315-19;  not  to  be  admi- 
nistered more  than  once,  319  ;  naming  of  child  no  part  of,  ib. ;  none 
but  immediate  parents  may  present  child  for,  ib. 

Chastity  required,  222. 

Christ,  the  Lord  Jesus,  the  only  Redeemer,  83  ;  eternal  Son  of  God, 
84  ;  became  man,  85  ;  both  God  and  man,  ib. ;  will  continue  so  for 
ever,  86 ;  took  to  himself  a  true  body  and  a  reasonable  soul,  87 ; 
conceived  by  the  power  of  the  Holy  Ghost,  ib. ;  born  of  the  Virgin 
Mary,  88;  born  without  sin,  ib. ;  prophet,  priest,  and  king,  89-91 ; 
must  be  received  by  faith  in  all  his  offices,  91 ;  reveals  will  of  God 
by  his  Word  and  Spirit,  92  ;  and  for  his  people's  salvation,  93  ;  the 
only  priest  that  can  take  away  sin,  94 ;  offered  himself  in  sacrifice 
to  God,  95;  but  "once,"  ib.  ;  for  the  elect  only,  96;  to  satisfy  di- 
vine justice,  97;  and  to  reconcile  sinners  to  God,  ib. ;  he  maketh 
continual  intercession,  ib.  ;  is  a  king,  100  ;  has  two  kingdoms,  101 ; 
his  mediatorial  kingdom,  ib. ;  his  acts  as  a  king,  102;  he  humbleth 
himself,  104-6;  submitted  to  death,  was  buried,  and  continued 
under  the  power  of  death  for  a  time,  106 ;  was  exalted  by  his  re- 
surrection and  ascension,  107-10;  will  judge  the  world,  110;  pur- 
chased redemption  for  his  people,  113;  must  be  received  as  offered 
in  the  gospel,  270  2;  his  body  partaken  of  by  faith  in  the  Lord's 
Supper,  327. 

— — — 's  imputed  righteousness  received  by  faith,  128;  redounds  to 
God's  glory,  131. 

Commandment,  First,  what  required  in,  173-4 ;  forbidden  in,  175-7 
expression  "  before  Me  "  in,  178. 

Second,  what  required  in,  179-81 ;  forbidden  in,  182-3 

reasons  annexed  to,  184-6. 

Third,  what  required  in,  187-91 ;  forbidden  in,  192-3 

reason  annexed  to,  194-5. 

Fourth,  expressed  in  peculiar  manner,  197  ;  what  re 


quired  in,   197-8;   binding  in  all  ages,   199;   what  forbidden  in, 
208-9;  reasons  annexed  to,  210-11. 

Fifth,  general  scope  of,  213 ;  what  required  in,  215-19  • 


forbidden  in,  221-4  ;  promise  in,  225 ;  promise  limited,  226. 

Sixth,  what  required  in,  227-8 ;    forbidden  in,  229 


31. 


388  INDEX. 

Commandment,  Seventh,  what  required  in,  233 ;  forbidden  in,  234» 
reasons  why  forbidden,  235. 

— Eighth,  what  required  in,  236-8;  forbidden  in,  239-4l« 

Ninth,  what  required  in,  242-3  ;  forbidden  in,  244  7. 

Tenth,  what  required  in,  248  9 :  forbidden  in,  250  3. 

Commandments  of  God,  none  able,  since  the  fall,  perfectly  to  keep,  254 ; 
are  daily  broken,  256. 

Ten,  how  given,  162;  what  summarily  comprehended 

in,  163;  rules  necessary  for  proper  understanding  of,  165;  first  and 
principal  subject  of,  166 ;  second  subject  of,  167  ;  reasons  for  keep- 
ing, 169-70. 

Coveteousness  forbidden,  250. 

Creation,  the,  52. 

Decrees  of  God,  48 ;  have  various  properties,  49 ;  object  whatever  comes 
to  pass,  ib. ;  for  God's  own  glory,  50  ;  doctrine  of  calculated  for 
good,  ib. ;  not  the  rule  of  our  conduct,  ib. ;  executed  in  creation 
and  providence,  51. 

Death,  by- the  fall,  74;  state  of  believers  at,  147;  after,  147-8;  of  un- 
believers after,  148. 

Election,  76 ;  purpose  of  from  eternity,  77  ;  what  result  of,  ib. 

Effectual  Calling,  believers  united  to  Christ  in,  116;  the  work  of  the 
Spirit,  118;  the  Spirit  convinces  of  sin  and  misery  in,  119;  en- 
lightens the  mind  in,  ib. ;  renews  the  will  in,  120;  persuades  and 
enables  to  embrace  Christ  in,  ib. 

Faith,  foundation  of  obedience,  28 ;  unites  the  believer  to  Christ,  115 ; 

definition  of,  2G6-8 ;    the   end   of,  268-70;  the  gift  of  God,   273; 

how  to  distinguish  if  true,  274-5 ;  consciousness  principal  but  not 

only  evidence  of,  276-80;  other  evidence  of,  281. 
Father,  the,  is  God,  45. 
Free  Will,  our  First  Parents  created  with,  62 ;  will  to  good  lost  by  fall, 

63;  will  renewed  in  effectual  calling,  120. 

God,  glorifying  and  enjoying  of,  21  ;  rule  of  direction  for,  23;  exist- 
ence of,  30 ;  titles  of,  ib. ;  a  Spirit,  31 ;  perfections  of,  ib. ;  infinite, 
32  j  unchangeable,  33;  eternal,  ib. ;  infinitely  wise,  34 ;  powerful, 
ib. ;  holy,  35  ;  just,  36  ;  good  and  merciful,  37  ;  true  and  faithful, 
38  ;  but  one,  40 ;  living  and  true,  ib. ;  wrath  and  curse  of,  how  es- 
caped, 263. 

Godhead,  persons  in,  42 ;  only  three  persons  in,  43 ;  incommunicable 
properties  of,  44. 

Grace,  covenant  of,  78 ;  parties  to,  79 ;  condition  of,  80 ;  promise  in, 
81 ;  administration  of  committed  to  Christ,  81 ;  design  of,  82. 

Hell,  pains  of,  75 ;  are  eternal,  ib. 

Holy  Ghost,  is  God,  45  ;  sin  against,  description  of  it,  121. 

Holy  Spirit,  influence  of,  118-20. 

Husbands  and  wives,  duties  of,  215,  222. 

Idolatry  forbidden,  175,  182. 

Judgment,  Last,  proof  of,  111  ;  Christ  judge  at,  112;  acknowledgment 
of  believers  at,  151 ;  condition  of  the  wicked  at,  152. 

Justification  and  sanctification,  difference  between,  124. 

an  act  of  free  and  unmerited  grace,  125 ;  righteousness  of 

Christ  imputed  in,  126 ;  believers'  sins  pardoned  in,  127 ;  grounds  of 
acceptance  in,  ib. 


INDEX.  389 

Law  of  God,  want  of  conformity  to,  64 ;  transgression  of,  ib. 

Laws  of  God,  natural  and  positive,  156. 

Lord's  Prayer,  preface  to,  teaches  how  to  draw  near  to  God,  351  ;  that 
we  should  pray  with  and  for  others,  3i3. 

First  petition  in,  teaches  to  pray  that  all  may  glorify  God,  354  5  ; 

that  God  would  dispose  all  things  to  his  own  glory,  356. 

Second  petition  in,  teaches  to  pray  that  God  would  more  and 

more  demonstrate  his  power,  \c,  3~i8 ;  that  Satan's  kingdom  may 
by  destroyed,  ib. ;  that  the  kingdom  of  grace  may  be  advanced, 
359<  that  the  kingdom  of  glory  may  be  hastened,  360. 

Third  petition  in,  teaches  to  pray  that  God  would  enable  us  to 

know  and  obey  his  will,  362;  to  submit  to  his  providential  will, 
363  ;  as  the  angels  do  in  heaven,  36 1. 

Fourth  petition  m,  teaches  to  pray  for  a  competent  portion  of  the 

good  things  of  this  life,  365-6;  that  we  may  enjoy  God's  blessing 
with  them,  367. 

Fifth  petition  in,  teaches  to  pray  that  God,  for  Christ's  sake, 

would  freely  pardon  all  our  sins,  368-71  ;  that  our  being  enabled 
to  forgive  otheis,  is  an  encouragement  to  ask  forgiveness  for  our- 
selves, 371. 

Sixth  petition  in,  teaches  to  pray  that  God  would  keep  us  from 


being  tempted  to  sin,  374-8;  that  he  would  support  and  deliver 
us  when  tempted,  378-9. 

Conclusion  of,  teaches  us  to  take  our  encouragement  in  prayer 

from  God  alone,  389-2  ;  that  we  should  ascribe  kingdom,  power, 
and  glory  to  Him,  883-4  ;  that  we  should  add  "  Amen,"  384-5. 

Lord's  Supper,  various  names  of,  321  ;  elements  in  celebration  of» 
322-3;  sacramental  actions  in,  324;  design  of,  325;  worthy  re- 
ceivers of,  and  what  they  partake  in,  316 ;  consequences  of 
worthily  partaking,  328 ;  ordinance  of,  not  a  sacrifice  for  sin, 
329 :  self-examination  required  before  partaking,  33M-31  ;  self- 
examination  respecting  knowledge,  332;  faith,  333;  repentance, 
334;  love,  335;  new  obedience,  336  ?» danger  of  neglecting  self- 
examination,  337  ;  how  communicants  should  be  engaged  while 
partaking  of,  338 ;  self-examination  necessary  after  partaking  of, 
339. 

Lying  forbidden,  244. 

Magistrate  and  subject,  duties  of,  219,  224. 

Man,  creation  of,  end  of,  in  reference  to  God,  20 ;  to  himself,  21  ;  mare 

and  female,  55 ;  after  the  image  of  God,  55 ;  with  dominion  over 

the  creatures,  55. 

Fall  of,  65 ;  by  eating  the  forbidden  fruit,  66 ;  occasion  of,  ib. ; 

what  it  involves,  ib. ;  aggravation  of,  67  ;  consequences  of,  70-4. 

Master  and  servants,  duties  of,  217,  *23. 

Means  of  grace,  outward  and  ordinary,  287  ;  special,  288 ;  to  whom  made 

effectual,  289. 
Ministers  and  people,  duties  of,  218. 
Moral  law,  the  first  given  to  man,  156 ;  nature  of,  157  ;  what  cannot  be 

obtained  by  it,  ib. ;  viewed  in  three  forms,  158 ;  to  whom  of  use, 

160 ;  what  laws  besides  given  of  old,  161. 
Murder  forbidden,  230. 

Oaths,  lawfulness  of,  189-90. 

Obedience  required  of  God  by  man,  153 :  rule  of,  154 ;  nature  of;  U>. 

Parents  and  children,  duties  of.  215, 223. 

First,  left  to  freedom  of  will,  62 ;  fall  of,  63. 

Perseverance  of  saints,  145. 


390  INDEX. 

Prayer,  nature  of,  340-1  ;  for  what  to  be  made,  442  ;  in  whose  name, 
ib. ;  offered  up  with  confession  of  sin,  343 ;  with  thankful  ac- 
knowledgment of  God's  mercies,  344  ;  into  what  commonly  dis- 
tinguished, 345  .  rule  of  direction  in,  needed,  347  ;  whole  word  of 
God  of  use  to  direct  us,  318  ;   Lord's  Prayer  special  rule,  349.      ( 

Prayers,  possible  to  know  ours  are  accepted,  345. 

Profanity  forbidden,  192. 

Providence.  56  ;  what  consists  in,  57 ;  objects  of,  ib. ;  character  of,  ib. ; 
what  distinguished  into,  58. 

Redemption,  purchased  by  Christ,  113;  must  be  applied  to  believers, 
ib.  ;  is  effectually  applied  by  the  Holy  Spirit,  ib. ;  applied  to  sin- 
ners by  the  Spirit  working  faith  in  them,  115  ;  benefits  of  in  this 
life,  122;  additional  benefits  of,  140-5;  benefits  of  at  death,  147; 
after  death,  148;  at  the  resurrection,  150-2;  benefits  of,  how 
communicated,  2G4,  289. 

Repentance,  what  distinguished  into,  283;  how  wrought  when  true 
284  ;  springs  of,  ib.  ;  what  it  consists  of,  285-6. 

Sabbath,  institution  of,  202;  change  of,  202-4  ;  how  to  be  sanctified, 
20r> ;  how  spent,  206. 

Sacraments,  nature  of,  301;  what  consist  of,  302;  end  or  design  of,  ib.; 
what  means  of,  298;  virtue  of,  ib.;  how  rendered  effectual,  299; 
of  the  Old  Testament,  303-5;  of  the  New,  306  ;  none  but  two 
appointed  by  Christ,  ib. 

Salvation  through  Christ,  tendency  of  doctrine,  13'. 

■ purchased,  how  conveyed,  262  ;  offer  and  promise  of,  272. 

Sanctification,  a  work  of  free  grace,  136  ;  effect  of,  136-8. 

Scriptures  the  Word  of  God,  23;  only  rule,  24;  perfect  rule,  25; 
written  in  Hebrew  and  Greek,  ib.;  principally  teach  what  to  be- 
lieve of  God,  27  ;  what  duty  God  requires  of  man,  ib. 

"  Sincere  obedience"  not  substituted  for  "  perfect  obedience,"  129. 

Sin,  original,  71 ;  consists  in,  72  ;  nature  of,  ib. ;  what  every  sin  de- 
serves, 259-61. 

Sins,  some  more  heinous  in  themselves  than  others,  257  ;  some  on  ac- 
count of  aggravations,  ib. 

Son,  the,  is  God,  45. 

Stations  and  relations,  various,  213. 

Superiors,  inferiors,  and  equals,  duties  of,  213,  221. 

Theft  forbidden,  239. 

Trinity,  belief  in,  necessary  to  salvation,  46. 

Union  of  Christ  and  believers  real,  &c,  116. 

Word  of  God,  reading  and  preaching  of  the,  291-4;  how  becomes 
effectual  to  salvation,  295-7  ;  of  use  to  direct  in  prayer,  348. 

Works,  Covenant  of,  59 ;  parties  of,  ib. ;  condition  of,  60  ;  reward  pro- 
mised in,  ib. ;  penalty  of,  61  ;  made  with  Adam  and  his  posterity, 
68. 

World,  Creation  of  the,  from  nothing,  52  ;  by  the  word  of  God's  power, 
53 ;  in  six  days,  ib. ;  very  good,  54 ;  for  God's  own  glory,  ib. 

Worship  of  God,  185-6. 

THE  END. 


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